Written by:
Peretz Green
Between the Initial Signs and the Final Signs
Gnomen 1
Yohhanan
ha-Matbil, John the Baptist, before setting out upon his mission of performing
a New Immersion of Repentance in the waters of the Jordan river, had been part of
the School of the Essene Community, close to Sodom on the Dead Sea. He had been
part of the School for at least 8 years and his epithet ha-Matbil, the Immerger
in Water, derives from the particular duty to which he was assigned there, that
of controlling the immersions of the pupils of the School, to ascertain that
their immersions were total and to guide them in the correct ‘kavvanot’
(intentions) of those ablutions. Yohhanan was an impending and austere figure
who never permitted himself to laugh or to speak in a light manner. His speech
in fact was always of a prophetic vain and he constantly warned of the oncoming
Divine wrath of the Days of Judgement that lay ahead.
Gnomen 2
The School of the Essenes and the Resolved Purim
We
at times speak about the New Light of Hhanukat ha-Hhanukot and we at times
speak about the New Light of the New Message that originates from the Star of
Christ. In general the New Light of Hhanukat ha-Hhanukot is in reference to the
marvellous and illuminating New Message of the New House of
Prayer of the Final Redemption, and it is therefore a matter of the present and
all new. Here the past doesn't enter.
Gnomen 3
The
New Message that originates from the Star of Christ of the Complete Signs of
the Third and Final Redemption, instead, refers chiefly to the real, new and
marvellous explanations that resolve all the big historic problems of the
Messianic Mission of Jesus. To the purpose of expounding this New Message,
Sefer Mishnat Haim provides Sefer Ha-Mafli, Book which Astounds, containing 4
basic texts, The Book of Esther, the Gospels Corrected, John Corrected and the
Salvation of Yeshua.
Gnomen 4
The
common bond in all these texts resides in the comparison between the Initial
Signs from which derive the Christian Signs and which carried historic
Christianity ahead and between the Complete Signs of the Third and Final
Redemption come in merit of the Final Goel, the Tzadik, Haim.
It
is thus essential, in order to understand the New Message, to have knowledge of
the existence of the Initial Signs, that is, to know that the Complete Signs
had their Initial Signs and to know where, and, as much as possible, how and
why etc.
Gnomen 5
The
momentous documents found in the caves of Qumran, called also the Scrolls of
the Dead Sea, do not represent simply an archaeological matter and, after more than
40 years, they continue to be studied with maximum enthusiasm by the scholars
of history and of religion. Aside from having widened greatly the knowledge
with the doctrines and the studies of the Essenes, the documents continue to
arouse interesting and deep speculations on the virtual solutions of the
origins of Christianity. Until now, the scholars undertake, also with ardent
passion, to find the possible bonds between the mission of Yeshua and his
messianism and between the severe messianic order of the Essenes.
Gnomen 6
The
discovery of such documents, discovery that has favoured a new general
awareness in the world concerning the Essenes, is itself a REDEMPTIONAL SIGN.
The matters taken up by the Complete Signs regarding the CORRECTION of
CHRISTIANITY, without a preceding diffusion in the world of the general
knowledge of the existence of the Dead Sea Scrolls, would not have had in the
world a point of reference to connect with the ears of the listeners.
Gnomen 7
The
students of the New School of Shoshana and the New School of Esther will desire
to know the essential points of reference needed for understanding the matter
seen in terms of the Final Signs. These essential points coincide with the
matters discussed in this Book. I list here the questions which must be
understood in order to connect them to the comprehension of the Historic Design
of EHEYE ASHER EHEYE, God of the Redemption:
1.
The Teacher of the Justice
a) - his level
b) - as founder of the Secret School of the
Essenes
c) - as ‘Hidden Goel’ of the Essenes
2.
The Secret School of the Essenes
a)
- the covert name of this School, School of Esther
b) - the general level of the School of Esther
c) - the many secrets known to the sages of
the School of Esther
d) - the messianic order of the Essenes
e) - the counter-position of the Essenes to
the Doctors of the Law of those epochs and the historic meaning of this in the
Divine Design.
Now
we must connect the points of reference mentioned in the list to the
comprehension of the students. I will try to do this within the limits of five
very powerful hand-grenade bombs, giving brief explanations that connect the
various explosions:
Gnomen 7a
Many
of the aforementioned points answer to information sought by the scholars in
these 40 years without success. The definitive knowledge of the aforesaid
points has come exclusively through the Completed Signs of the Third and Final
Redemption in merit of the Final Goel, Haim.
The
scholars attempt to connect the references of the documents of Qumran to
historical and redemptional matters, especially in the search of the origins of
Christianity, but they can never conclude or prove their conclusions. The New
Message of the Final Redemption, on the other hand, arrives with the
conclusions already closed into the Signs.
Gnomen 8
1-
first bomb of the facts: What impedes the scholars from arriving at real and
definitive conclusions? The reason is that they could not know the historical
secret revealed to us by the Final Goel, Haim, that Yeshua had entered the
School of the Essenes remaining there 3 complete years and receiving there
secrets of the kabbalah ma'asit, secrets afterwards used by him in performing
miracles during his mission.
This
matter could not be proven from the documents of Qumran!
Gnomen 9
This
fact is an authentic historical secret handed down from generation in
generation from the Head of the Hidden Tzadikim to the Head of the Hidden
Tzadikim.
It
couldn’t have been revealed before the time of the New Pact of the Final
Redemption at which time it is revealed exclusively within that framework.
Otherwise such a fact concerning Jesus, if known and made public, would have
upset history and might even have sent the Christian Church to a precocious
destruction.
Gnomen 10
That, however, would have cut off the
possibility of knowing the truths connected with the mission of Jesus. It could
have undone traditional Christianity but without further consequence, or creating
at best another historic imbalance. God, instead, has held us all in the
non-comprehension and in error in order to correct us all in the end with the
true knowledge of the Divine Design in history, Jews included.
Gnomen 11
2-
the second bomb explodes on John the Baptist who had been in the School of the
Essenes for perhaps 8 years and a year and a half simultaneously with Yeshua.
The
Tzadik Haim explained that Yohhanan had been in the School several years before
Yeshua; he taught me about John’s profound influence on Jesus, both inside the
School and after Yohhanan’s break-away, in all that later became the raison
d’etre of Yeshua’s mission, as explained here in this Book.
Gnomen 12
Many
scholars suspect and even maintain that the origin of John’s mission of
immersion and penitence was the Community of the Essenes. They canot prove it but
this conclusion remains as strong academic speculation.
Also
this, had it came to light before the time, would have definitely upset the
face of history, but not in the desired way. The bomb must explode by way of the
Final New Pact of the Final Redemption; otherwise it would not explode in
equal-measure on all sides. John’s bomb must explode together with that of
Jesus and both must re-enter within the Historic Design of the Salvation of the
Lost Sheep of the House of Israel and then of the nations of Esau. We thus take
up the new knowledge of the Initial Redemptional and Messianic Signs revealed
in the School of the Essenes as understood now by way of the Completed Signs of
the Third and Final Redemption in merit of the Final Goel, Haim.
Gnomen 13
For
reason of the historic importance of these matters, EL SHADDAI didn’t allow
that such facts come to light before the time, not from the Heads of the Hidden
Just and not from the Dead Sea Scrolls, so as not to destroy the historic
equilibrium without constructing a new and superior equilibrium over the one
destroyed.
Students
must meditate deeply on these affirmations in order to understand them well, following
our reference points and trying to feel the deafening explosions of the bombs
here exposed. This will facilitate the comprehension.
Gnomen 14
3-
the third bomb blows up Jewish history relative to the periods preceding the
Destruction of the Second Temple, let’s say a period of about two hundred years,
coinciding with the existence of the Secret School of the Essenes, established
on the directives, at first oral and then, in large part, written by the
Teacher of Justice before his atrocious death at the hands of the High Priest.
The
School and the Community of the Essenes represent, unfortunately, an important testimony,
external to the New Testament, of the high level of corruption and empty hate
that, unfortunately, was present in the various camps of the Leaders of the
people, the Priests and Pharasees in those times.
Gnomen 15
This,
however, only strengthens historic information already known. The bomb is not
this. The burst comes from another side of the question. Being the School of
the Essenes the recipient of the true Initial Messianic and Redemptional Signs
in merit of the Teacher of the Justice, one arrives at a colossal conclusion.
The only true place of salvation in those epochs was the School of the Essenes
(and the Community of the Essenes). In that epoch, so to speak, God was near to
them alone and sustained them in the height of real holiness because of their
honesty and sincerity. All the rest of the society was not in the grace of God.
Gnomen 16
For
Christians, accustomed to criticisms against the Doctors of the Law, the matter
might seem only correspondent to the New Testament claims. For the Jewish
world, on the other hand, it’s an earth quaking shock to consider that, in the
same epoch in which was standing the House of God with its Priests, there
existed another institute of Torah in the true fear of God that was loved in
the sight of God more than the Sanctuary, the Priests, the Doctors of the Law
and the Sanhedrin of those periods. For the Jewish people this requires an
aspirin for a two-thousand year old headache.
Gnomen 17
The
keys of the Completed Signs, nevertheless, confirm just this. Also the result
of the world-wide extension of Christianity is a proof to this because the
roots of Christianity were in the School; the Initial Signs of the New Light of
Hanukah that eventually went out for the nations were more beloved in that
generation before God than the services in the Sanctuary and the studies of the
Doctors of the Law; this was due to the want of a good and sincere heart, of acts
of charity, compassion and good will, loved by God. The services in the Temple
and the studies of the Torah had not brought a New Light for the world. This confirms
in an extraordinary way the Lamp of Jesus in his discourse on the Mountain, a
Lamp that in his hands was extended unto the extremities of the earth whereas
for the Leaders of Israel at that time, the Lamp was held under the table where
none could see it.
Gnomen 18
4-
the fourth bomb is the knowledge that there were ‘secrets’ and ‘secret powers’
known in the Essene School, as explained to us by the Tzadik Haim. The
knowledge of the existence of such secrets in the School blows up the miracles
made by Jesus and brought in the Gospels. It undoes all the Christological
mythology implanted around the portents and miracles of Jesus. At the same time
it re-proportions those same miraculous actions of Yeshua and re-attaches them
to the roots of the hidden tradition in Israel, particularly to the tradition
of the Prophet Elijah, of blessed mentioning.
Gnomen 19
With
the knowledge that the Teacher of the Justice was the Head of the Hidden
Tzadikim of his generation, and knowing of the close relationship between the
Head of the 36 Hidden Tzadikim and the Prophet Elijah, Head of the Men of the
Ascent of each generation, this clears the path for understanding how such secrets,
real and powerful powers, as those of the Prophet Elijah, of blessed
mentioning, had become the heredity of the Jewish sages of the School of the
Essenes. If that doesn't blow up the mind with new comprehension, it is a sign
of profound sleep.
Gnomen 20
5-
the fifth bomb is a synthesis of the preceding explosions, giving the
explanations on a table of gold embedded with diamonds of what happened:
Before
the revelation of the Complete Signs nobody knew that the Final Goel would have
been the Head of the 36 Hidden Tzadikim. Nor is it known even in tradition that
also Mordechai ha-Tzadik, the second Goel of the Jewish people, was the Head of
the 36 Hidden Tzadikim of his time. Through the Complete Signs of the Final
Redemption, it becomes revealed that also the Teacher of the Justice, founder
of the School of the Essenes, had been Head of the 36 Hidden Tzadikim.
Gnomen 21
Together
with these historic novelties is there revealed another extraordinary matter:
From the time of Mordechai ha-Tzadik, the true messianic and redemptional
secrets were held exclusively by the Head of the Hidden Tzadikim in each
generation. It could be said that the Great Historical Secret of the Treasures
of the Kingdom of Heaven, hidden in the Signs connected with the name EHEYE
ASHER EHEYE, God of the Redemption, revealed to Moses in the burning Sneh, was
in the hands of one person in each generation.
Gnomen 22
In
the First Redemption, at the hands of Moses, there descended the Signs of the
first part of the name ‘EHEYE’. In the Second Redemption of Purim, at the hands
of Mordechai ha-Tzadik, there descended the Signs of the second part of the
name ‘ASHER' and in the Third and Final Redemption, at the hands of the Goel Haim,
there have descended the Completed Redemptional and Messianic Signs of the
third and last part of the name ‘EHEYE’.
Gnomen 23
With
the arrival of the third part of the name, the time has come for the
completeness of the entire sacred name of God, EHEYE ASHER EHEYE, which
finalises all aspects of the Redemption, also those of the past. Therefore the
Final Redemption is also the redemption which ‘finalises’ and ‘completes’ the
world as it enters its Great Universal Redemption.
The
awful historic breakthrough, ethically, morally, religiously and socially,
between the order of the world of the past and the new order of the world of
the Final Redemption requires a long and difficult generation of 65 years for
that inconceivable ‘adjustment’. The temporal tool destined from God to bear
witness in itself to those incredible overthrows and changes is called the
Fourth Displaced Generation. It’s called Displaced because it is separated and
distinct from all other generations past and future. It is the unique
generation in which the pace of the events will be so breath-taking as to
fluster all humanity and to wake it up from its millennial numbness ‘without
God’ to an intimate knowledge of the Spirit of the Only Living God until ‘from
the greatest to the smallest, all will know Me’.
Gnomen 24
From
the name EHEYE ASHER EHEYE, the second part ‘ASHER' is connected with the
second redemption, that of Purim, at the hands of Mordechai and Esther, as
explained, often called the Hidden Redemption. Even the name of God doesn't
appear in the traditional Megilat Esther which indicates the hiddenness of the
miracles of God for the salvation of His people from the depths of the exile.
This
concealment is also seen in the name EHEYE ASHER EHEYE. In the sacred tongue
the name EHEYE - ‘I shall be’ - is of itself a name of God, therefore it represents
a revelation of the name of God, Blessed is He, openly and clearly, as it was
in the First Redemption, with manifest miracles at each footstep, from the
miracles in Egypt to the miracle of the Red Sea to the Revelation of the Torah.
Gnomen 25
So
too in the Final Redemption there is with each step apparent miracles, from the
revelation of the Complete Signs to the reception of the New Tablets of the New
Law to the Construction of the House of the Redemption of Seven Floors at
Jerusalem (and at Beersheva);[1] there are and there
will be great observable miracles during the whole of the Fourth Generation[2] even more immense and
universal and marvellous than in the First Redemption but in miraculous new
forms which amaze the mind and renew the heart with the New promised Spirit;
but this time, it does not go away any more and the Spirit wins.
Gnomen 26
For
these motives the two names ‘EHEYE’ are equal, both being manifest revelations
with open miracles in the world and with the revelation of the Law of God in
both. The first EHEYE was the manifestation of God in the first revelation of
the Redemption while the second EHEYE represents the manifestation of God in
the final and conclusive revelation of EHEYE ASHER EHEYE.
The
name ASHER, on the other hand, represents the connection or the covert bond
between the two Manifest Revelations. The form of the name ASHER - ‘ThatWhich’
doesn't mirror the form of a name of God. We know that as part of the complete
name EHEYE ASHER EHEYE also ASHER is a name; otherwise it appears simply an
adverb of conjunction.
Gnomen 27
But,
now, then, students of the School of Shoshana, be it understood that this
‘adverb of conjunction’ has conjoined and connected 2600 years of history and
has formed the hidden redemptional bond, concealed to the eyes of humanity from
the Persian Purim until the Revelation of the Final Signs of the name EHEYE.
All history, then, becomes ‘rejoined’ when the name ASHER is, so to speak,
ready to demonstrate its correct position of the binding power between the
first redemption of EHEYE and the final redemption of EHEYE.
Gnomen 28
Obviously
in all these centuries and millenniums it was impossible to reconnect the first
redemption with the final redemption until the selection of the Final Goel and
the Completed Signs. This means that in all this time it could not have been known
nor understood nor imagined where the COVERT BOND of the name ‘ASHER’ was.
Perhaps the Jews could say that the hidden bond was covertly held by them in
the Megilat Esther, but? The Christians would say that all was accomplished
with the arrival of Christ, but? But show us where ‘ASHER’ was, the Hidden Bond
that ties the first and final redemptions of EHEYE ASHER EHEYE.
Gnomen 29
The
Donkey who eats Bread tells you the truth and reveals the Hidden Bond. The name
‘ASHER’ was beside the Prophet Elijah, of blessed mentioning, the Prophet of
the Redemption, as it states ‘Behold, I am sending Elijah, the Prophet. He will
reconcile the hearts of fathers with their sons and the hearts of sons with
their fathers’. Then the name passed to Elisha, the direct talmid of Elijah.
From Elisha it passed from one to one in every generation until, during the
Babylonian exile, it was the sacred heredity of Mordechai ha-Tzadik. With
Purim, there was a completeness of the name ‘ASHER’ for the Jewish people,
reason for which it was possible after that redemption, the return to Zion, the
rebuilding of the Temple and all the new legislature and the return of
traditional religion in Israel.
Gnomen 30
It
may be thought of as an historic attempt to reconnect the name ‘ASHER’ to the
second ‘EHEYE’ for arriving at the final redemption. In that return, however,
it would have been necessary that the redemptional light be perceived by the children
of Israel and prepared for its universal purposes, a light unto the nations
with the power of being extended among peoples and of recuperating the lost
sheep of the House of Israel and of converting the idolatrous nations to the
true faith in the One Living God, the Holy Redeemer of Israel.
Gnomen 31
In
this way the entire name ‘EHEYE ASHER EHEYE’ would have been revealed for the
world with enormous miracles and would have revealed the New universal Law for
all and it would have raised the faith of humanity, to all the meritorious of
the earth, and sealed it in a New Pact of the Third and Final Redemption.
Instead,
the completeness of the name ‘ASHER’ connected with Purim didn't succeed in
becoming the Active Bond to the FINAL ‘EHEYE’. The faith of the people didn't
achieve the spirit of love to become a nation of priests unto the world. This
want left the people weak in all senses so that it couldn’t succeed in holding
back the evil of a society always less spiritual and more corrupt.
Gnomen 32
The
name ASHER remained in the Jewish Purim without, however, having the power to
take on its role as unifier of the Divine Name to its conclusion in the Final
Redemption of ‘EHEYE ASHER EHEYE’. The truth is that the name ‘ASHER’ remained
only with the Head of the Hidden Tzadikim, secretly, in every generation. About
200 years before the destruction of the Second Temple, the name ‘ASHER’ was with
the Teacher of Justice.
Gnomen 33
He
saw in his foreseeing prudence that the traditional people of the Second
Sanctuary went towards destruction and not towards construction. He saw the
historic necessity of creating a place of refuge and conservation so that the
elements of the redemption of ‘ASHER’ have a place of sanctification, so that
when the time would arrive for its revelation in the world, it would be bound
to the final name. For this purpose the Hidden Teacher of Justice created the
Secret School of Esther for containing and maintaining the Redemptional and
Messianic Signs of the name ‘ASHER’.
Gnomen 34
The
redemptional elements of the name ‘ASHER’ contained as well the two general
aspects which we might characterise as the ‘Hidden and Inner Light of Purim'
(the Historic Purim) and the ‘Manifest, but Sacred, Universal Light of Hanukah'
(the Historic Hanukah that after it did not conduce to the Final name). Afterwards
Jewish history got uglier and uglier and the Teacher of Justice established the
Hidden School of the Esseenes, revealing many secrets of the name ‘ASHER’. After
the death of the Teacher of Justice, the Signs of ‘ASHER’ continued to reveal
marvels inside the School of the Essenes, according to the time and according
to individual merit.
At
a certain point of that continual revelation, the Signs of the Light of Hanukah
arrived, a light that must extend for all to see.
Gnomen 35
That
light gave some Initial Signs to Yohhanan ha-Matbil who therefore began to see
his calling in the desert, outside and free to act for the purpose of extending
that light. The same Signs of that New Light were revealed to Yeshua in the
School and he saw himself personalized in that light and he left the School to
accomplish his mission.
In
one way or another a ‘light’ had to go out for the world. The Signs of ‘ASHER’,
however, inside the School were, even after his death, under the authority of
the Teacher of Justice. The Signs of ‘ASHER’ taken out of the School by John
and then by Jesus were no longer under any authorisation from Above. Therefore
those Initial Redemptional and Messianic Signs brought by Jesus were not
protected from invasions of falsifying forces.
Gnomen 36
If,
for hypothesis, the Jews at that time had deserved them and had been successful
in extending them to a universal level, those falsifying forces would have been
annulled by the true tradition. Israel, instead, was in a state of deep guilt
and that Universal Light destined to illumine the nations, went out twisted and
contaminated and unbalanced. The un-authorised name of ‘ASHER’ changed form, as
explained in the New Message that the three letters of ‘ASHER’ were exchanged
to form ROSH (HEAD), and the poor Messianic Sacrifice was turned into the HEAD
of CREATION by the Fathers of the Church.
Gnomen 37
The
Signs of the name ‘ASHER’ remained at the School but the School itself was
short-lived, and as explained, it was held by the Heads of the 36 Hidden
Tzadikim in all these past generations until the Tzadik ha-Shalem, Haim. When
he was chosen by God to be the Final Goel and the Anointed Judge of the Kingdom
of Heaven, there began to descend the Completed Redemptional and Messianic Signs
of the Third and Final Redemption.
Gnomen 38
From
the beginning of this descent, the Signs, being the final ones, contain the
Signs of the necessary Correction to put right the idolatrous distortions and
errors of the past. They thus correct the name ‘ASHER’ adulterated in ROSH by
Christianity. And for the Correction in the Jewish camp, they bring the New
Signs of the Great Reform in Judaism and the Signs of Hhanukat ha-Hhanukot, the
Third and Final Temple from which will be extended the Light of the God of
Israel to the entire world.
Gnomen 39
In
this way the ‘mystery’ of the GREAT PURIM of the Final Redemption is Resolved
in merit of the Chosen Head of the 36 Hidden Tzadikim, the Final Goel, the
Anointed Judge of the Kingdom of Heaven, the humble servant of God on High, the
Tzadik Haim.
If
anybody has found difficulty in understanding these redemptional messages, I
can assure them that such is due only to a lack of acquaintance with the
matters of the Final Redemption discussed and explained in the various books of
Sefer Mishnat Haim. It is not due to any real difficulty, and they may rest
assured that in time, with the knowledge of more related subjects, they will
find themselves with a complete comprehension, for every explanation of the New
Message is intertwined into the composite unity of the Final Pact.
Gnomen 40
This
introductive part of Sefer Esther is, however, distinctive in as much as it
gathers up the New Redemptional Signs of Purim of the New School of Esther
together with the New Signs of Hhanukat ha-Hhanukot connected with the School
of Shoshana. This represents a necessary re-unification between the two lights,
that of Purim and that of Hanukah. It is properly this unification that will allow
for the completeness of the Great Light of Hhanukat ha-Hhanukot for the people
of Israel and unto peoples of the world, to all those who will merit to the
faith of the New Light of the Third and Final Temple in merit of the Tzadik Haim.
Amen.
Gnomen 41
The
seemingly legendary story of the 3 Magi or King-Magi in the Gospel has its root
of truth in the Signs of the Redemption. From the Completed Signs of the Final
Redemption, we come to know of and to understand more about the Initial Signs
including something about the Redemptional Stars. From the Sign of the ‘Star of
Christ, Come in Virtue of Humility’ received by Gino Tampieri, announced by the
Final Goel, Haim, we know that this ‘redemptional’ Star was the Star of
Christianity for the past 2 millennia. We also learn that this same Star, 4000 years ago was the Star
of Malchitzedek, a fact which helps to reassess and re-proportion the impact of
the Star of Christ which because of its stellar distance from the Star of
Abraham 2000 years ago, eventually deviated in Christianity from the true
tradition of the faith.
Gnomen 42
This
announcement, however, confirms at least the basis of truth concerning the Star
(of Christ) or Star of the Anointed King testified to in the Gospel of Matthew.
We are not interested in the form of the story given there but only of the
substance. There was a ‘redemptional’ Star involved in the Mission that Jesus
carried. The name ‘Star of Christ’ obviously not carrying this title before the
time of the Christian mission, also has a ‘messianic’ connotation. Christus
means ‘anointed’. The Magi were said to be ‘kings’ and they carried offerings
to the new-born ‘king’. Thus the Star carries the connotations of ‘anointed
king of the promised messianic justice’.
Gnomen 43
These
same connotations, however, relate exactly to the Star of Malchitzedek, King of
Salem, Priest to God on High. The story in the Torah is known to contain
important messianic allusions. The Completed Signs of the Final Redemption
reveal the hidden meanings of the ‘messianic and redemptional relationship’
between the two Stars, the Star of Malchitzedek and the Star of Abraham. In
brief, the Star of Malchitzedek accompanies the Star of Abraham, receiving from
it a tenth and having from that tenth the power to bless the bread and sanctify
the wine for all people.
Gnomen 44
This
relationship becomes essential for understanding the great difference in the true
positions of Goel and Messiah. After a course of 4000 years, these two Stars,
for the historical fulfilment of the Third and Final Redemption, are again in
that redemptional alignment. Before the arrival of the Completed Signs, there
existed only total confusion, not only Christian but Jewish as well. No one
even knew that these represent two completely separated levels and two distinct
positions. Nevertheless, the relationship between the Sages of the School of
the Essenes within its Messianic Order and the defunct Teacher of Justice came
closest to the truth concerning the position of the Goel, resurrected into the
New Kingdom of Heaven and the three Messianic positions on earth described in
the Scrolls of Qumran.
Gnomen 45
All
this allows us to conclude that since the Initial Redemptional and Messianic
Signs were in the School, so too was the Sign of this ‘Anointed Messianic
Star’. It was probably known as the Star of the Anointed King and was very
possibly called Aster Christou - Star of the Anointed one- Yeshua came to know
of this ‘secret’ Star at the School and, before he left, was convinced that he
was ’under’ the messianic mission that it gave.[3] He thus virtually
‘took the Star out of the School’ when he left and indeed it was that Star
which carried along his mission and Christianity after him.
Gnomen 46
How
the story of the Magi came into the Gospels is unknown. Perhaps Yeshua had
heard it as a boy. If there is any authenticity to the form of the account, it
would for sure have been remembered by Miriam and Joseph and told to Jesus when
he was a boy. Yeshua himself may be the source of information which eventually
found its way into the Gospels. In any case, it is the type of story which is
told and retold and passed down orally but whether or not we come close to
answering this query is irrelevant compared to the Providential fact that it is
in the Gospels. In one way or another, it entered.
Gnomen 47
This
is our approach in general concerning the Gospels. The historicity of the
events in their specifics, for the most part, is not our study, but there is an
overall Providential aspect of the Christian New Testament. For to the Lord,
our God, it was known that the Initial Signs would eventually be corrected and
resolved in the Final Signs. Therefore the main objective in the propagation of
the Gospels and even the rest of the New Testament texts, on a hidden
Providential level, was so that, with the arrival of the Completed Signs, the
Initial Signs would be sufficiently represented and thus be explicable,
correctable and resolvable at that time. This is the basis of our research in
the Christian New Testament.
Gnomen 48
We
are thus less interested, for example, whether the birth of Jesus at Bethlehem,
is an historical fact or invented fiction. If, for example, in truth, Jesus was
born at Nazareth and afterwards his parents went to Bethlehem or even if the
story of his birth at Bethlehem was pure invention of a later date in order to
justify the messianic provenance of the prophesied leader from Ephrat, the fact
which interests us is the Sign of Bethlehem come down in the Gospels. Why?
Because the Donkey who eats Bread in the Bakery (Bread-Store) wasn’t necessarily
born in Bethlehem.
Gnomen 49
If
the Sign of Bethlehem at that time actually realised the Sign of Bethlehem at
Bethlehem in the manner described in the Gospels, this certainly reinforced the
Sign. But if Jesus was born at Nazareth and was brought to Bethlehem or even if
he did not in fact go to Bethlehem but the story was invented, the Sign of
Bethlehem could not have been missing from the Gospels. Why? Because the Donkey
of the Final Signs who eats the Bread of the House of Bread (Bethlehem - Beit Lehhem)
had to bring down the Signs of the ‘hhamor, mashiahh ben david’ and where would
he have found the Bread if not in the House of Bread?
Gnomen 50
As
explained above, the Initial Signs of the Redemption had the two aspects of the
Hidden Purim and of the revealed Light of Hanukah. The Signs taken by Yeshua
from the School represented principally the Universal Signs of Hanukah and
therefore the Christian New Testament represents a revelation of that proposed
New Universal Light. Purim, the Feast of the Jews is a hidden light of the
Torah revealed to a few, a light which works towards the true redemption of the
Jewish people. Without the true foundations of that interior light, the light
of Hanukah may easily be taken at an extremely superficial level and even
falsified if the true tradition is not there to check the modes and expressions
of its expansion.
Gnomen 51
In
a similar manner it may be understood that the story of Yeshua as it was
portrayed in the Gospels often carries with it such gross superficiality that
it is offensive to critical sense. Usually that superficiality is ‘covered
over’ by the severity or by the wonder or by the enigma of Jesus’ statements.
The superficiality with which the boyhood and young-adulthood of Yeshua is
described is so shabby, so scarce of information and so superficially reviewed
that it hurts. Nevertheless one hears of an astoundingly acute youth who
acquired the knowledge of the Torah and of the Prophets and of the Pharisaic
tradition and who in a short time became a teacher of Torah who went around to
many synagogues, especially on the Sabbath, and taught the words of the
Prophets.
Gnomen 52
We
hear also of the difference in approach in his teaching in that it was, let us
say, as a direct flame living its burning reality. It was not simply to relate
some higher thought contained in the verse. Jesus obviously brought the
prophetic pronouncements to find place in the reality of that period. I have
received it directly from the Tzadik, Haim, that Yeshua was, in truth,
extremely acute in perceiving the words of the Prophets of Israel and he
studied and meditated on them always. He was also very quick in acquiring the
traditional studies. In order to enter the secret school of the Essenes, the
Tzadik explained, it was necessary to know all the Torah and Prophets and the
oral tradition of the laws until that time.
Gnomen 53
All
this acuteness and precociousness was previous to his entering the School. It
further confirms the idea that there was a particular stellar influence upon
Jesus and that this star helped him at every step of his young existence to be
prepared for the mission to which he was destined. Indeed the evangelical story
of the three king magi indicates the stellar preparation to his mission. He was
born under the star seen by the Magi and therefore it was this star that
brought him and guided him upon the path of his destined mission.
Gnomen 54
All
these aspects of Jesus’ mission which are mentioned in the New Testament, even
with the superficiality of its expression or lack of its information, represent
information concerning the Hanukah aspect of the Initial Signs. Without,
however, the until now hidden story of the Purim Signs which did not leave the
School and did not enter the New Testament scheme, the true basis of
Christianity is missing as is missing the truth of how Jesus came on to the
Initial Messianic Signs. There is an elevation and yet a reality in the Purim
Signs that would have interfered with the universal light that Jesus had to
preach.
Gnomen 55
Thus
connected to the Purim Signs is the hidden and also dark side of Jesus’ reality
in the School of the Essenes and his determining relationship to John the
Baptist who left the School about a year and a half before Yeshua. There are as
well the hidden aspects of the School of Esther itself which further illumine
the understanding of the elevation of the hidden Initial Signs and consequently
furnish deeper comprehension of Jesus’ mission. This book of Esther is actually
and presently revealing the Hidden Purim of the Final Redemption. In doing this
it reveals as well the hidden aspects of Christianity which for many reasons
could not become part of the New Testament tradition.
Gnomen 56
I
am of course a Donkey now
a
Donkey true to Signs
I’m
ridden on in Bethlehem
in
Messianic lines.
The
Passion’s resolved, thank God
And
Christ came down from his Cross
he
almost got verbalised at Genzano
which
would have been a terrible loss;
but
it was after the Resurrection
and
the Donkey had more than twelve
while
White Horse was onto his sign
and
the Tail into laws did delve.
The
Great Purim is now at hand
revelation
is close by
the
School of Esther and the Tribunal
of
the Tzadik Mordechai.
I
am but only a Donkey
no
Tzadik or messianic man
I
eat up descending Gnomen
and
write them as best I can.
My
Head stands above in the Stars now
and
my New Heart desires to pray
Peretz
receives the Tablets
and
I dance out the words as I bray.
‘Purim
is resolved’ I chant
Mordechai
and Esther are here
‘ASHER’
can receive the great Alef
and
Shushan has found its heir.
heavens
and earth are renewed in
the
Sign of the Tzadik Resurrected
as
the Tzadik Haim explains the Tree of Knowledge
of
Good and Evil Corrected.
Gnomen
57
Thirty
Gnomen before we begin at eighty eight
and
so some words that you’ll appreciate
to
better understand just what was said
before
there was a Donkey to eat the Bread.
Before
the holy Tzadik was chosen Goel
Before
the Completed Signs betook us in our trail
Before
the Sacrifice had lifted up on high
the
Final Suffering servant, the pupil of God’s eye.
Gnomen
58
Be
it remembered that before that end
there
were no redemptional Signs with which to spend
one’s
time in binding history to its greatest phase
but
only words of fire from the higher maze.
An
historical secret closed in a hidden sphere
which
if revealed would surely make it clear
that
the historical Jesus had had more to say
than
the Gospels’ unrevealing yes, yes, nay, nay.
Gnomen
59
His
force was not born of an angel’s clout
that
suddenly touched him from within and without
as
an angel born directly of God’s word
or
from virgin purity, the apex of the absurd.
He
did not descend from a heavenly Cart
come
on short visit and then to re-part
but
his visit was shortened, that is true,
and
this fact has meaning for Christian and Jew.
Gnomen
60
For
the young man did not speak words of harm;
there
was wisdom on his lips more than charismatic charm,
there
was depth to his sayings and even justified wrath.
Who
was it then that had strayed from the path?
Why
did he speak such to the Doctors of the Law?
Why
was he embittered for the strife that he saw?
Why
did he speak up to say what he could
when
there was no one to listen, that he be understood?
Gnomen
61
Yet
why did he dumbfound the masses as well
or
would he then douse the fires of hell
would
he try to change nature’s unrelenting course
to
feed them of Higher Bread for physical force?
Yet
from whence this power of miraculous fame,
to
make see the blind and to make walk the lame,
to
heal of all demons and send them away,
to
order the spirits and make them obey?
Gnomen
62
to
multiply bread and create better wine
to
quicken Lazarus from his death chamber’s Sign
to
yell at the winds and change their direction
and
to speak in enigmas of his own resurrection?
to
walk on the waters and fly in the sky,
why
did you do that, Yeshua, o why?
Why
did you do in your name such a feat
without
telling of the power of Kabbalah Maasit?
Gnomen
63
Why
couldn’t you tell them of the Essene School,
and
that you were versed in the Damascus Rule,
and
that you knew of the Kingdom of Heaven
from
the followers of the Teacher whose bread they did leaven.
Why
did you hide in the boundary of love
while
using names without permission from Above
why
did you awaken the clamour of the senses
by
using your secret to break down all fences?
Gnomen
64
Did
you not fear for the minds of men
and
the women and children who saw you then,
unable
to distinguish one wonder from another
unable
to discern one tradition from its brother?
But
you had to, I know, to achieve your aim
and
no one was there to uphold your claim
you
would show nonetheless that someone was there
someone
whose Father for all did care.
Gnomen
65
someone
who acted as behoves a son
as
the Israel commanded, His first-born one
as
the people in darkness who saw a great light
and
lifted it up to illumine the night
as
a beacon of hope in the face of distress
as
a ray of joy’s spirit in its happiness
as
the sign of a Messenger who knew what he said
as
a teaching of faith which awakened the dead.
Gnomen
66
But you couldn’t tell it, brother mine, we
know
every
step was a contradiction, so
that
nothing of human heredity
impede
the drama of that messianic show.
You
could tell naught of three years in the School
or
that you followed John’s Sign of Prophetic Rule
or
that you hid your intentions and were very discreet
until
you received the secret of the kabbalah ma'asit!
Gnomen
67
nor
could you say that the Teacher of Justice
was
known to you and that you saw higher ways of Justice
descend
within the walls of Esther
three
years you walked in that holy sphere
and
knew the narrow path upon which wisdom treads,
the
silence of meditation and purity of beds,
the
Morning Star’s glory as it brings up the day
the
sacrifice of tables sanctified in God’s way.
Gnomen
68
the
ritual bathing everyday before dawn
the
propitious times when the ‘fish of prayer’ spawn
the
virtues of dew drops and the nature of life
from
the seed to its birth between man and his wife
guided
thoughts of the Star Calendar’s gaze
hidden
caves of holy unions’ blessed maze
of
secret studies, of the oath, of the Pact
of
the Messianic Order from which none might detract.
Gnomen
69
All
this you knew and saw and practised
and
for a year and a half in Yohhanan’s presence
you
sucked up the spirit of his teaching
and
felt the underwritten Star of his preaching
you
watered your passion in his prophetic fire
to
know the conclusion to which his soul would aspire
to
see where the prophetic seed would land
to
know what would happen as you know your own hand.
Gnomen
70
but
then suddenly the austere prophecies took to the desert
and
the flare of apostasy arose in the School
for
the oath of life broken from the Damascus Rule
into
his own hands he formed his image as a tool
to
make repent the remnant of the nation
to
save the saveable and help them reach a station
of
new-found spirit and fear of the Lord of Hosts
who
lifted the humble and destroyed every spirit that boasts.
Gnomen
71
How
had he left, that spirit of desert prophecy,
how
might death recompense him for his broken vow
from
which voice had he gone without permission
into
his own permission to furrow without a plough
to
cry onto the rocks of his decision
to
bind a new history of rock-born precision
to
burn out the sunlight of the rational way
and
confuse the minds of fathers who lead their sons astray.
Gnomen
72
Yet
you found not only the violation of an oath
but
the vision of a promised mission and a calling or both
for
how would the medicine come unto its grace
if
the doctors remained hidden in one unknown place?
how
would salvation find people to save
if
the sick remained ill and fell to their grave
or
how would the ill of spirit be cured
if
no one gave them a spiritual sword?
Gnomen
73
An
ocean of thoughts swept through you
of
previously unknown reflection.
Where
were the boundaries drawn
between
a life-time oath and sudden election?
Did
not the chain of Providence bind or disengage,
according
to the moment of life’s book and earth’s page,
given
to a moment of some monumental calling
to
those who are ready for arising or falling?
Gnomen
74
But
you waited and you thought at long
while
preparing yourself for the inner-sanctum song
for
a year and a half you went forward and arose
in
the stature of knowledge of the hidden rose
you
were quiet and did not evince a trace
of
your respect for Yohhanan now held in disgrace
no
one suspected what was boiling in your heart
or
that ideas had entered of your messianic part.
Gnomen
75
but
John had seen that he’d be followed
a
thought that never left the young man’s fusion
a
mosaic was in its formation
in
a format of unknowing confusion.
until
his trial period of three years did expire
and
he entered the secret of his hearts desire
at
the hands of Rav Prahhya he received and felt complete
in
the secret names of the kabbalah ma'asit.
Gnomen
76
then
the two strands of his heart came to meet
and
bound his existence from head to feet
with
signs coming in dreams and with visions anew
his
mission called and taught him to do
as
his conscience guided him before his obligation
to
make known the Father of Israel to His prodigal nation
to
call down a new spirit of messianic love
and
reconcile Israel to its Father above.
Gnomen
77
to
chastise with words the leaders of corruption
to
show them with actions a spiritual eruption
to
wash the feet of the poor and the humble
while
doing wonders that make the old world crumble
to
heal the sick and feed the poor
to
purify lepers upon death’s floor
to
open the hearts to a higher good
to
hearts of flesh and not of wood.
Gnomen
78
he
pondered until his mind and heart were one
to
sanction his actions in Yohhanan’s Sign.
He
left the School and sought out John’s immersion
to
take on the Sign of the messianic prophet before Israel’s long dispersion.[4]
Gnomen
79
Except
for the term Sign and any other messianic terminology such as ‘messianic
prophet’, I have tried in the above lines to give an idea of the main points
that could be understood from the hidden lessons of Tzadik Ha-Kadosh, Haim,
taught to me during the 70’s. Generally when the Tzadik spoke about Jesus, he
used the Hebrew Yeshua (never Yeshu).
The explanatory words of the Tzadik concerning the question of Yeshua were
generally concise and always ‘cryptic’ in the sense that ha-Moreh made it
understood that there was much more to the story that he could not reveal.
Nevertheless the revealed part was enormous. The Tzadik Haim would say, for
example, “The secret that everyone would want to know is that Yeshua lived and
studied in the School of the Essenes for three full years”.
Gnomen
80
The
Tzadik Haim, in pronouncing these words (our conversation was always in
Hebrew), laid great emphasis on ‘three full years’ in such a manner as to make
it sound like an extremely long period of time. I tried to understand why a
period of only 3 years was considered such an enormous amount of time. Ha-Moreh
explained, “The secret that Yeshua possessed to perform the miraculous actions
that he did afterwards, was one of the secrets of the Kabbalah Maasit. He
received that secret only after three ‘long’ years of study and severe
discipline with the Essenes. Only after he received the secret did he decide to
leave the School, as Yohhanan had done before him”.
Gnomen 81
“The
words of Yohhanan” continued the Tzadik, “that the messiah was the one who came
after him, never left the thought of the young Yeshua. It entered into his
heart and slowly but surely he convinced himself that it referred to him.”
“Three
years in the School of the Essenes” explained the Teacher Haim, “is extremely
significant. For one, the whole world is searching for this information because
it represents the key to understanding the true history of what happened at
that time.”
“Just
to enter the School, one had to know the entire written and oral traditions of
the Torah. Yeshua, although he was very young, was extremely well versed in the
tradition and he was particularly acute in the Books of the Prophets”.
Gnomen 82
“Yeshua,
even more than for other reasons, went to the School of the Essenes because he
desired to receive the secrets of the Ancient Tradition, the Kabbalah Maasit,
secrets which at that time were known only among the teachers of the Essenes[5]”.
“They
had many other secrets as well, Peretz,” the Tzadik Haim would add, “but I
cannot speak. It’s an incredible story. All have been mistaken and no one has
understood anything. But you too, Peretz, will have to stay quiet and keep the
secret. When you will know what it is all about. You will see that all are in
error but you won’t be able to say a word, because there is no permission to
speak. It’s the work of God. We cannot enter that which is His work. As long as
the time of the end has not come and permission has not been given, it is
prohibited to speak. Therefore be careful when your turn comes, Peretz, you
will know the secret but you will not be able to say it to anyone, not even to
your talmid. Even the other Tzadikim do not know this particular secret. It is
apart and it is known only to the Head of the Hidden Tzadikim in each
generation. This is a necessity for the world because the secret has to be
carried along by one person, until the time comes that God alone knows.”[6]
Gnomen
83
“I
can tell you this, though,” ha-Moreh Haim would say, changing the calibre of
the preceding elevation, “Yeshua knew when he broke his oath that he would have
to die young, for it is written in the oath itself, sworn in the name of God.”
“Three
years was a long period of strict preparation to receive the secret. Yeshua
also meditated for great lengths on the words of the Prophets and he
contemplated in depth on the teachings of Yohhanan ha-Matbil. What you have to
understand is that Yeshua, in the end, revealed some secrets of the Kingdom of
Heaven (malchut ha-shamaim) without permission.”
Gnomen 84
“If
someone reveals secrets of the Kingdom of Heaven or uses secrets of the
Kabbalah Maasit, he incurs the penalty of dying young before his time, because
those secrets come from above and the severity which surrounds them knows no
left or right. To correct the breaking of such an oath, only a precocious death
will help” explained the Hidden Tzadik with great seriousness.
“Nevertheless,
Yeshua knew what he was doing and he knew what he was saying, but the Hachamim
didn’t understand his intentions. He spoke just things and good things and
words of humility, whereas, unfortunately, be-avonot ha-rabim, the rabbis of
that time were arrogant and unworthy to hear words of wisdom”.
Gnomen
85
The
Teacher, Haim, never took pleasure in speaking about this subject. When he did
talk about it, it was for necessity, so that there be no gap in my
understanding. Almost always when the Tzadik would explain something of that
arrogance, he would stop at some point in the middle and conclude, “What might
we say and how might we justify ourselves! (ma nedaber uma nitztadak[7]).
If we spit, upon whom shall we spit, on our own faces? It’s better to hold our
tongues and keep quiet.”
Yet
before keeping quiet, the Tzadik had given over, in few words, the bitter
understanding of whose faces, in truth, had been spit on - on all those who
studied the Torah, but who, instead of receiving the humility of Moses, learned
the arrogance of Korah, be-avonot ha-rabim.
Gnomen 86
I
must again remind the reader that notwithstanding the extremely illuminating
lessens on the Essenes, on Jesus and Yohhanan ha-Matbil, received from the
Tzadik, I was in no way able to know the ‘secret’ of the ‘Messianic and
Redemptional Signs’ that existed at the School. The thought never occurred to
me that there might be a ‘messianic mission’ connected with Yeshua. As a
traditional Jew it was impossible for me to entertain such an idea.
Even
the words of the Teacher ‘Everyone has been mistaken and no one has understood
anything’ were understood by me in a very simple manner. I took this to mean
that the rabbis, from that time on, had never understood anything of the true
Yeshua, and obviously, all Christians had never understood anything of the true
Jesus, having deified him. No more and no less.
Gnomen 87
Concerning
the School of the Essenes, the Tzadik praised its high level of sanctity and
affirmed the truth of the secrets known there and gave me to understand that in
that moment of history, true salvation was to be found only there. I once asked
the Tzadik Haim, why the School of the Essenes had not merited to an historical
continuity.
The
Teacher answered, “Because it was outside of nature; when its time passed,
nature returned”. Then the Tzadik, smiling, added, “Like the bread that Yeshua
multiplied with the secret of the Kabbalah Maasit; for the moment it worked and
everyone ate, but afterwards everything turned back to nature as before.” At
this point the smile of the Teacher turned into a subtle laugh that derives
from profound knowledge and said, “Do you understand, Peretz, what I’m saying
to you? It’s true that Yeshua multiplied the bread and it is true that the
multitude ate of it and was satisfied. But the entire action was outside of
nature, and that which is outside of nature cannot remain in the world for
long.”
Gnomen 88
At
a time of personal sadness[8],
especially for one's own errors, often a person imagines himself justified;
that is he feels himself justified by an imagined tribunal which takes pity on
him for whatever he has committed.
Yet
the fear of Heaven begins when one sees himself under the judgement of his
Creator, or as we say, under the judgement of the Higher Tribunal.
When
a person gets used to seeing himself under the 'glance' of the Higher
Judgement, he will be extremely careful in his actions, in his thoughts and in
all his spoken words. Such a person is called a just man who lives in his faith
- tzadik be-emunato yihhyeh.[9]
Gnomen 89
The
Jew, commanded as he is in the laws of the Torah, who lives a proper life before God,
sanctifies himself in the commandments of the Law; this refers to the
particular sanctity (kedusha) inherited by the Jewish people. But the category
of the 'just man who lives in his faith' is applicable to all, Jew or non-Jew,
whether one participates in that 'particular sanctity' or not.
The
holy laws of the Torah teach the ways of righteousness; therefore study in them
helps a person to recognise that justice which is desired by the Higher
Tribunal.
Gnomen 90
The
Book of Ester reveals the ways of justice[10] in the Divine
Design[11] of the
redemption of mankind.
The
comprehension of the Divine Design in history furnishes a New way in which one
may elevate himself in the fear of Heaven[12]
and feel himself under the direct scrutiny of the Higher Tribunal.[13]
Gnomen 91
The
Book of the Stars (Sefer Ha-Cochavim), in the Sign of the Stars (the First
Great Sign of the Final Redemption), coincides with the Book of the Final
Redemption (Sefer Ha-Geula Ha-Shleima).[14]
The Book of Ester[15],
in the Sign of the House of the Final Redemption, is also the Book of the Stars
of the Final Redemption.
The
Book of Ester binds 661[16] stars to
the 7 Stars of the Big Dipper.[17] The names
of the 7 Stars are:
1)
The Star of Abraham
2)
The Star of Isaac which is the Star of the Construction (that lasts in Time)
3)
The Star of Jacob which is The Star of the Redemption
4)
The Fourth Displaced Star of the Fourth Generation
5)
The Star of Ester
6)
The Star of Mordechai
7)
The Star of the Goel Haim
The
4th Displaced Star upholds the Prophetic Signs of the Fourth Generation.
The
Star of the Redemption upholds the Higher Equilibrium of the Final Redemption
The
Star of the Construction upholds the Signs of the Construction of the House of
the Final Redemption of Seven Floors which becomes later the Third and Final
Temple at Jerusalem (and at Beersheva), the House called a House of Prayer by
all the nations.
The
Star of Abraham upholds the Ancient tradition of the Jewish people, including
the Torah and the oral traditions.
The
Star of Mordechai upholds the Signs of the Higher Tribunal of the Final
Redemption; it also binds the Signs of the Hidden Redemption of the 36 Hidden
Tzadikim in every generation.
The
Star of Ester upholds the Signs of the Kingdom of Heaven; in its Higher
Equilibrium it binds the Palace of the Kingdom of Heaven to the earth; in its
Middle Equilibrium it binds the Stars of the Redemption to the world; in its
Lower Equilibrium it binds the Final Redemption to the Hidden School of Ester[18]
of the Final Redemption.[19]
The
Star of the Goel Haim upholds the Perfect Equilibrium of all aspects of the
Final Redemption.[20]
Gnomen 92
The
Fourth Displaced Star corresponds with the First General Sign 'the Time has
Come'.
The
Star of the Redemption corresponds with the Sign of the New Light of Hhanucat
ha-Hhanucot.
The
Star of the Construction corresponds with the Sign of the New Construction of
the Fourth Generation[21].
The
Star of Abraham[22] corresponds
with the Sign of the Stars.
The
Star of Ester corresponds with the Sign of the White Marble Steps of the
Kingdom of Heaven.
The
Star of Mordechai corresponds with the Sign of the Hidden Tzadik, Haim,
Resurrected.
The
Star of the Goel Haim corresponds with the Sign of the Anointed Judge of the Kingdom
of Heaven.[23]
Gnomen 93
These
Seven Stars correspond as well to the Seven Prophetic Circles, in this way:
The
4th Displaced Star - 6th Prophetic Circle the Wars of ADONAI TZEVAOT.
The
Star of the Redemption - 5th Prophetic Circle, the Redemption of ADONAI EL
'OLAM.
The
Star of the Construction - 3rd Prophetic Circle, the Salvation of the nations
of EL 'ELYON.
The
Star of Abraham - 1st Prophetic Circle, the Love of EL SHADDAI.
The
Star of Ester - 2nd Prophetic Circle, the Fear of ADONAI ELOHEINU.
Star
of Mordechai - 4th Prophetic Circle, EL HHAI VE-KAYAM.
The
Star of the Goel Haim - 7th Prophetic Circle, the Redemption of EHEYE ASHER
EHEYE
Gnomen 94
The
Second Coming of the Star of Christ verifies the First Coming of that Star. The
Complete Redemptional and Messianic Signs verify the revelation of the first
Incomplete Signs revealed 2000 years ago.
Now,
with the knowledge of the Completed Signs, the original and incomplete signs of
that mission can be explained.
From
an unfinished form, you cannot recognise the eventual completed form. On the
contrary, however, from the completed form, one can, in retrospect, understand
how the lesser completed forms were, in comparison to the completed form.
Until
the arrival of the Completed Signs, the Jewish people could have nothing to do
with 'Christianity'. They had to reject it with both hands because it deviated
from the pure monotheistic faith.
Through
the Completed Signs, there comes into being the New and Completed Altar of
Malchitzedek, bound by the pure Unity of the Creator and is in agreement with
the true messianic signs.
Gnomen 95
John
the Baptist was in the School of the Essenes for about 8 years. Afterwards he
left the School and the Community, against his oath, and began his mission in
the name of repentance.
It
is important to know that Yeshua met Yohhanan there at the School where they
were together for about a year and a half.
Gnomen 96
Yeshua
remained in the School for three
years. After a year and a half that Yohhanan left the School, also Yeshua
decided to transgress his oath and to leave so that he might accomplish the
messianic mission which he felt was upon him.
Gnomen 97
When
Yeshua left the Essenes, he immediately went to Yohhanan to receive immersion.
It is necessary to understand the reason of this meeting.
Among
the words that Yeshua heard from Yohhanan at the School were, "I am not
the Messiah but the one who paves the way for the Messiah who comes after
me".
The
Tzadik Haim, explained to me that these words never left the thought of Jesus.
Slowly
but surely Yeshua became convinced that Yohhanan's prophecy was the received
aperture of the messianic mission.
Yeshua
did not leave the community of the Essenes until he was convinced of his
mission. Then he decided to go in the footsteps of Yohhanan, to transgress his
oath and to fulfil his mission.
Here
is the reason for which Yeshua went to receive immersion: In the eyes of Jesus
this action was the sign that he had heard the voice of the calling pronounced
by Yohhanan. Without this immersion Yeshua could not have figured as the
Messiah who had followed the prophetic calling of Yohhanan.
Yeshua
knew, then, that the messianic mission which he perceived was true only if it
answered to the prophetic announcement of John. For Jesus, in that moment, not
putting himself under the immersion of the one who opened the new mission, was
tantamount to not being the messiah.
Yohhanan
knew Yeshua well from the School and had even been his mentor. Thus Jesus hoped
to receive a sign of acknowledgement from him, or perhaps a sign from heaven
which would let Yohhanan understand what was happening.
There
was in fact a sign from above. When Yeshua went before the Baptist to ask for
immersion, a redemptional calm fell on the place and a white dove[24] flew down
upon Jesus.
We
see then that John knew that the young adept had followed him in the action of
leaving the School and that he saw a sign from heaven as well.
We
can thus imagine that Yohhanan might well have said to Yeshua, 'Perhaps it is I
who ought to be baptised by you' or 'Perhaps I am not worthy of tying your
sandal laces'. That is, perhaps it is you whom I am announcing.
Yeshua
answered him "But it must be so". This means: If I am the one who
comes after you, it is proper that I receive the immersion from you. But if I
baptise you, then I am putting myself before you and I could not be the one who
comes after you. It is proper that I receive this immersion from you and that I
go ahead to fulfil my own mission.
Gnomen 98
During
the three years in which Yeshua remained
with the Essenes, he studied the rigid behaviour necessary to receive secrets
of the Kabbalah Maasit to which he aspired.
After
Yeshua received the secret, he remained only a few months at the School and
then he decided to leave the Essenes.
The
healing, the exorcisms, the miracles in which there is a change in nature such
as the fish, the multiplication of the bread and the resurrection of Lazarus,
were all done by Jesus through the secret of the Kabbalah Maasit.
Gnomen 99
Yeshua's
transgression of his oath was more sever than that of Yohhanan's, because the
Baptist in his mission never used the Kabbalah Maasit.[25]
Yeshua
had sworn not to use the secret before others, lest he die before his time in
the hands of Heaven.
In
the end, although together with other reasons[26]
as well, the oath sought its punishment in the untimely death of the first
young Messiah.
Gnomen 100
The
information given here is not with the intention to blame anyone. One must know
and understand these revelations in order to comprehend the true sources of the
Christian Bread.
If
Yohhanan and after him Yeshua had not left the Community and had not
transgressed their oaths, Christianity would not have come into being. And if
Jesus had not used the Kabbalah Maasit to perform miracles and healing, no one
would have listened to him and that messianic mission would not have entered
the world.
It
must be understood as well that in that generation, unfortunately, there was
not the sufficient merit in Israel to awaken, so to speak, the Divine Will, to
send someone 'directly' to save the nation. It
was necessary that someone interpret the Will of his Father in Heaven, and that
in doing such he put himself outside of any limit and beyond death. Only
in that way was it possible to reveal that Hidden Will in the Divine Design of
the Historical Redemption.
Gnomen 101
You
must know that there are just reasons for the prohibition to use any secret of
the Kabbalah Maasit and one must understand why the punishment is so severe as
to promise an untimely death to that person who uses the secret before others.
A
Jew who studies Torah or who teaches Torah may not do something that will cause
him to be honoured by others. It is prohibited for a true sage of the Torah to
desire honour for himself, and if he desires to be honoured he is not a true
sage.
If
a Jew who has received a secret of the Kabbalah Maasit with which he is able to
perform wonders outside of nature, uses that secret before others, he will most
certainly receive great honour from the masses.
For
this reason the sages explain that whosoever does such, it is as if he has
stolen a garment of the Holy One, Blessed is He.
Gnomen 102
The
reason for this is that the 'Honour' (Kavod) that people give to God, Blessed
is He, is made possible by way of His 'glory' (Kavod), Blessed is His name
forever, that He showed to His nation, as well as through miracles that He does
with every person whose heart is pure in its faith in Him.
Therefore
His glory is compared to a garment by which He is able, so to speak, to reveal
Himself to people.
And
thus he who fears God will be afraid to use the garment of the Holy One,
Blessed is He, by taking honour for himself.
This
is what is meant by the saying of the Sages 'whoever uses the Crown will pass
away'.
And
for this reason it is forbidden for a teacher of the Torah to give over a
secret to his pupil without binding him to the harshest of oaths.
Gnomen 103
Unfortunately,
it cannot be denied that in all traditional Christianity, the garment of the
Holy One, Blessed is He, was stolen from its only true owner and was placed on
the poor first messianic Donkey of Bethlehem.
Also
the Sages of the Torah and the Pharisees had a basis for not trusting in signs
and miracles made by men, and for not trusting men who performed miracles.
Such
secrets in any case must never exit in public because it is prohibited to
manifest before people that which is outside of nature. Without an adequate and
extensive preparation in understanding the secret, the brain of a normal person
is not able to support that new reality imposed by the secret.
(((in
Italian the Gnomen have been further divided; until here it was up to Gnomen
113 - thus the Gnomen above have either to be re-divided or Gnomen added - I
continue from Gnomen 114)))
Gnomen 114
This
can only have negative consequences for the mind, creating a detachment from
reality. A disciple needs a long preparation from his teacher who knows the
secret, in order not to get confused.
To
understand better, imagine yourself close to Jesus in the moment when he
multiplied the bread. Don't think about it too much though; such a vision
transports the brain away from the balance to which it is used.
Gnomen 115
This
doesn't do good to the brain because it amazes but the amazement has no
resolution on earth. The thought is stunned by the wonder but it cannot 'bind'
that wonder to the reality of the world. In the end it disappears and does not
satisfy. The body needs bread of the earth and the spirit needs the bread of
comprehension.[27]
It
is true, nevertheless, that through the secret of the Kabbalah Maasit, used by
Yeshua, the bread that was multiplied was 'material' bread.
Gnomen 116
Those
present touched it and ate it with pleasure, and it may be presumed that they
were satiated by that extraordinary bread.
Do
you remember those children of the rocks created by the Baptist's words? Let us assume for the moment
that those children were actually born from the rocks. Could they have a human
form? Let's say yes.
Gnomen 117
Could
one touch them? Let's say yes. Would they be able to procreate? Certainly not!
Gnomen 118
They
would have not the roots in nature to procreate, not deriving from human beings
but from rocks which have no roots in human procreation.
Now
transport this thought to Yeshua's bread. That bread was created at the moment
by way of a 'hidden name'. There were no residual elements for which the body
would have to separate the nutrients and discharge the rest.
Gnomen 119
Could
a person live on that bread alone? How would the organs of his body function!?
That
bread was material bread, but without the roots of the natural bread of the
world. It is a bread generated by the rocks.
Gnomen 120
It
has no roots in nature because it was created by the letters of that secret.
It
is true that the sons of Jacob, our father, nourished themselves for some time
during the famine with the secret of the Kabbalah Maasit which they had
received from their father.
One
must remember, however, that Jacob's children were all just men, blessed in the
blessing and in the sanctity of Jacob. In that moment famine plagued the
country and there was nothing to eat.
Gnomen 121
There
was thus a definite reason for them to use the secret. It was, however,
prohibited for them to make it known to others or to use it before others or to
let it be known that they possessed the secret.
For
this reason, Jacob, our father, reproached his sons, 'Why do you show
yourselves healthy and satisfied before the people of the land, without being
afraid of jealousy. It is better that you go down to Egypt to buy grain so that
all will see that you are equal to them.' (Genesis 42 – 1; see Rashi on 'lama
titra'u 'why do you show yourselves' - but the explanation concerning the Kabbalah
Maasit they were using, I received from the Tzadik Haim. Jacob, our father, was
afraid they cause jealousy and evil-eye).
------
Gnomen 122
The manna, on the other hand, eaten for
forty years in the desert by the people of Israel, was renewed every day by
God, Blessed is He, and sent into the world by way of the stars. Its
nourishment was for that day and not for another. Only on the sixth day of every
week, two portions of Manna were to be found, but on the seventh day no manna
descended, and a great blessing enhanced the tents of the Israelites. In this
way the Holy One Blessed is His name forever, taught Israel its Shabbat and He
showed them how to prepare the food of the Sabbath on the sixth day.
Gnomen 123
Who
has ever seen the closeness of God as the people of Israel. Not for forty days
did the manna fall but for forty years!
The
manna descended from high above the stars and by way of the stars it
materialised upon the earth and it became one substance with nature so as to be
a true benefit to the Israelites in every sense. Even the taste of the manna,
as explained in tradition, was exactly as each person desired. It took on the
taste of whatever food was desired to be eaten.
Gnomen 124
The
miracles of God are perfect in every way and they contain no negative aspect.
The
manna, by the word of God, became natural, while at the same time it retained
its spiritual nourishment. It was a spiritual food become natural.
The
bread multiplied by Yeshua in that opening messianic mission was a new creation
superimposed upon the natural
world.
Gnomen 125
Its
entire essence was outside of nature; the natural world, however, must contain
it for the moment, when it is created upon it. The name of God is above nature
and all the forces of nature are 'afraid' before the secret of the Kabbalah
Maasit.
With
it Jesus quieted the winds that would have wrecked the boat. Also the winds are
forced to stop in their paths before the name of God pronounced in the secret
of the Kabbalah Maasit.
With
it Yeshua cast out spirits and demons and with it he healed people of every
illness.
The
fact that Yeshua used this secret to perform all the miracles described in the
Gospels, does not diminish the power of that secret or the value of what was
done. It does, however, diminish or re-dimension the exaggerated emphasis
placed by traditional Christianity on those miracles. The very fact that he was
not the only one who possessed that secret and that he himself 'received' it
from a teacher, radically changes the traditional prospective.
Gnomen 126
It
is no longer the power of Jesus who performed the miracles but the power of the
secret with which he performed them.
If,
nevertheless, this aspect of the power of the first messiah becomes
re-dimensioned, this is recompensed by the greater importance, by consequence,
to the value attributed to the 'messianic sign' associated to the 'sign' of
each miracle.
For
example, in the two cases of 'resuscitation' from death, that of the Prophet
Elijah, of blessed mentioning, and that of Elisha who received from him, the
force of this revelation in the Book of Kings lies in the power itself and the
'sanctity' of such 'hidden powers'. In the traditional mentality, however,
these miracles were never associated to a Messianic Sign, except, perhaps,
indirectly.
Gnomen 127
The
resuscitation of Lazarus, on the other hand, being associated with the
Messianic Sign of the Resurrection of the dead, maintains it messianic value.
In
traditional Christianity, the miracles of Jesus are associated to his messianic
mission. The miraculous action, therefore, is never judged only for the miracle
itself but for the messianic purpose or messianic reason or messianic sign to
which the miracle is associated.
The
resuscitation of Lazarus, for example, had the value of a Messianic Sign
indicating the arrival of a very important sign from the Kingdom of Heaven,
that of the Resurrection of the dead, a sign bound up with the Promised
Redemption of mankind.
Indeed,
the Sign of Yeshua's Resurrection after his death would have been lacking in
completeness if not for his preceding act of reawakening Lazarus from the dead.
Gnomen 128
Now
it can be better understood in virtue of the Completed Sign of the Tzadik,
Haim, Resurrected.
The
Resurrection of Yeshua was of the Initial Signs. The Resurrection of the Tzadik
Haim is the Final and Completed Sign of the Resurrection of the dead.
The
sign of the resuscitation of Lazarus, is more in correspondence with the Sign
of the New Spirit of the Final Redemption that wakes people up from their
spiritual death. Also the Donkey of the New Pact spiritually dies and is
resuscitated many times, to the point where he must say, "I was dead but I
have been resurrected in merit of the Tzadik Resurrected, Haim.[28]
Also
the multiplication of the bread had a messianic value: the messianic bread
furnished by Yeshua in his discourses, would be multiplied and given to eat to
a multitude of persons.
Thus
the miracle was a Messianic Sign, that is a Sign which had a real messianic
value.
Gnomen 129
We
do not say a symbolic value, because this term is passive, unallocated to any
action; at most it is a memory that may be renewed for stimulating action, but
it is never the symbol that acts directly on something or someone.
But
when we speak of a Messianic Sign, its meaning is extremely active. A Messianic
Sign creates after itself an historical realisation. The bread multiplied by
Jesus truly multiplied the Christian Bread throughout Christian history.
Gnomen 130
It
was not simply a 'sign' with symbolic meaning, but a 'messianic sign', a sign
bound up with the diffusion of Christianity in the world.
The
Messianic Sign acts in and upon history because it is bound up with a
Messianic-Time; this means that the time in which the Sign is made corresponds
with the time of appearance of the Messianic-Stars; when the sign made is
engaged to the Messianic Time-Cycle of that particular period, it is these
stars that carry along the messages historically.
In
the New Message we use the term Time-Key of history in order to describe this
particular Stellar-Time of the Redemption. In a Messianic-Time-Key all that
which happens around the Messianic Mission, is 'written in the stars' and
carried along historically as messianic sign-posts.[29]
Each sign-post bears its historical weight. All this is until the next
Messianic-Time-Key comes into its 'new' position.
Gnomen 131
In
the Completed Signs, the 'Second Coming' of the Star of Christ represents the
aperture of a New Messianic Time-Key for the Christian Nations, after 2000
years from the Initial Christian Signs.
This
explains how the signs made by Yeshua in that mission, until the concluding
sign of his resurrection, were written in the Redemptional Stars of that epoch
and carried historically by Christianity for the past twenty centuries.
The
name Star of Christ came out of the particular stellar-formation verified for
that epoch, as to be explained.
Gnomen 132
To
understand the particular position of the Star of Christ, however, one must
study some of the messianic allusions of the Holy Torah found in the story of
the meeting between Abraham and Malchitzedek.
The
hidden waters reveal that the Star of Abraham and the Star of Malchitzedek meet
in 'Emek Shaveh' (Genesis, 14: 17), the Valley of the Perfect Equilibrium of
the Final Redemption. These are the hidden waters and the rest is explanation.
Gnomen 133
With
the arrival of the Completed Signs of the Final Redemption, the Tzadik Haim, in
the Sign of the Stars, reveals the Hidden Waters of the Star of Christ.
The
Sign of the Stars opens as the Sign of the Book of the Stars. The Book of the
Stars is the heredity of Abraham, our father. As the Book of the Stars opens,
we find the names of a multitude of nations. This demonstrates that the Book of
the Stars belongs to Abraham, the chosen father of a multitude of nations. In
the first half of this Sign we have
Four Stars, three in a row and one displaced. These correspond, aside from the
correspondence to the Fourth Generation, to the Four Thousand Year Cycle of the
Star of Abraham.
Gnomen 134
This
First Sign is thus the Sign of Abraham, the Sign that conjoins 4000 years of
history from the birth of Abraham, our father. As the First Sign in the name of
Abraham, it establishes the Faith of Abraham, the pure monotheistic faith in EL
SHADDAI, as the only true faith.
The
Four Stars represent four generations. Since the Fourth Star indicates the
Displaced Fourth Generation, clearly the first three Stars represent the three
preceding stellar-generations.
The
Four Stars are thus four time-cycles, four periods that complete the Great
Redemptional Time-Cycle of the Star of Abraham.
Gnomen 135
Thus
was it said in the Promise to Abraham, in the Pact of the Redemption[30],
'and the fourth generation will return hither, because the sin of the Amorites
will not be complete until then' (Ibid: 15: 16).
This
means that the Emorei (or the enemies of Israel) come to the completion of
their sin during the fourth generation, reason for which they are destroyed. At
that time Israel returns to its heredity to enjoy the benefits of the
redemption.
The
sin of the fourth generation is likewise bound to the 'hated fourth generation'
alluded to in the second commandment. This is the generation hated by God
Almighty because of the idolatry that it contains.
Gnomen 136
Also
in this the Fourth Displaced Star is bound to the 4000 year course of the Star
of Abraham. The Star of Abraham, which is the first of the four stars, when it
'reaches' the 'fourth star' carries with it the pure monotheistic faith to a
multitude of nations. The Fourth Generation is therefore the generation of the
Wars of God against the false idolatrous doctrines and against the idolatrous
practices of this 'displaced' epoch.
The
'displacement' of the Fourth Star also indicates the prophetic decree 'behold
the Lord is going out of His place' etc. (Isaiah, 26: 21). The Fourth Displaced
Star 'exits' from its 'normal' position, creating disasters[31]
and calamities, God save us.
Yet
the Fourth Displaced Star is also 'removed' from the other generations in its
outstanding 'illumination'. The illumination has its truth, but one must at the
same time not be fooled by this great light because all proceeds in upward
direction and the illumination augments, but only until a certain point. Then
with abrupt swiftness all the lights are suddenly extinguished and a tremendous
darkness covers the face of the earth.[32]
Gnomen 137
The
four stars verify the cycle of the Star of Abraham, a cycle known from the oral
tradition as well. The astrologers of the court of Nimrod saw this star when
Abraham was born, in Ur Caldei (or Ur Casdim). The marvellous star 'born' with
Abraham, our father, made a complete turn in the four corners of the heavens,
'consuming' at every corner one star; this means that at every corner of the
four directions of heaven, the star of Abraham, in its course, extinguished the
principle star of that direction.
Nimrod's
astrologers understood that the person born under that star would eventually
'conquer' the world, swallowing up the 'four kingdoms' of the earth.
Gnomen 138
Obviously
those astrologers could not know the larger global context of that star in its
historical development of 4000 years.
Reassuming:
The Book of the Stars is the Book of Abraham. It is the Book of the Final
Redemption of a multitude of nations at the time of the concluding period of
that 4000 year cycle. The Redemption that is born of the Star of Abraham comes
together with the Sign of the Fourth Displaced Generation. The Fourth
Generation (precisely a double-period of 35 years and 30 years respectively) of
65 years (from April 1983 until April 2048) represents the closing period of
that 4000 year cycle.
Gnomen 139
This
period is also called the Prophetic Period. Sometimes it is refereed to as the
period of the Last Days or the Last Days of Judgement. It is the same period,
with all the double-sign indications that characterise it, that the Sages of
the Talmud generally refer to as the 'Messianic Days' albeit their
interpretations vary greatly and are replete with contradictory ideas about its
length and substance.
The
prophesied 'Day of the Lord, great and terrible', comes during this period of
the Displaced Fourth Generation.
It
must be estimated, for reason of certain prophecies, that there is the
'terrible' possibility, although we hope that it be greatly lessened, that only
one third (or even only a fifth)
of the world will be left for the redemptional periods after the Fourth Generation.
Two thirds (or four fifths) will be destroyed.
On
another page of the Book of the Stars, the Star of Christ shines brilliantly.
The Tzadik Haim explains, "This is the Star of Christ which comes in
virtue of humility".
Gnomen 140
For
this reason, if you desire to understand the Book which Astounds, you must
conduct all your actions with great humility, not only before God, but
especially with all people.
You
must be humble also in your
thoughts. Do not mount your heads because of that which you believe to be
comprehension. Convince yourselves always that you have understood nothing
compared to the true comprehension.
Gnomen 141
Strip
yourself of preconceptions. Rid yourself of false theologies. They will all
fall in virtue of the truth you will learn in Sefer Ha-Mafli. All is resolved
in the Book of Ester which began at the School of the Essenes.
Conduct
yourself with modesty, in your dressing, in your speaking, in your looking and
in all your actions.
Gnomen 142
Remember
that the mirror is an enemy which must be supported for the utility that
derives from it; but don't turn it into a friend, because it always fools those
who look it in the eyes.
Do
honour to the food that you eat, and avoid eating when standing on your feet.
The
honor of the table is in modest dress and in speaking of elevated subjects.
The
honor of food is in chewing well and in the slowness with which one eats and in
the taste perceived.
Gnomen 143
Bless
your food before you eat and after you eat. For aside from the blessing of
nature, there is needed the Blessing of the Creator, Blessed is He, in order to
complete the food's benefit in every sense.
Receive
every person with a pleasant countenance, with humbleness of stature, with
gentleness, and with a pleasing smile as one spontaneously receives a friend.
Love
every person because he or she is a creation of God, and every creation of God
possesses hidden virtues loved by the Creator.
Do
not look at people's crusts. Seek instead the hidden jewels beneath the crust,
and help a friend to see the hidden good that he possesses.
Gnomen 144
Have
great fear of your own tongue, for it ruins those who do not guard it. Hold it
in custody night and day with maximum control.
Youth
learn to speak. Adults learn to be quiet. A wise person knows how to speak and
to keep quiet at the same time.
Gnomen 145
Sanctify
your thoughts through study with worthy teachers, and do not allow your thought
to rise above the thought of your teacher. Otherwise you will not be able to
receive from him.
If
you doubt some word of your teacher, have the fault fall on your lacking
comprehension of his intentions. Then, perhaps, you will find the answer by
yourself and you will not have to expose your doubt to your teacher.
If,
however, the doubt persists, do not speak of it to anyone outside of the
teacher himself. Do not say, "I have a doubt concerning that which the
teacher said" but rather, "There is a word of the teacher that I have
not yet been able to understand".
Gnomen 146
If
you are fortunate enough to have a true teacher, walk behind him with a lowered
head and with great humility, if he allows you to do such. This privilege will
help you receive something of the teacher's humility.
Gnomen 147
The
Hidden Tzadik, Haim, took upon himself the Final Sacrifice. He has been
selected by God Almighty to preside on the Exalted
Chair of the New Kingdom of Heaven.
The
Tzadik Haim represents the Jacob of History, the Final Goel, for all Israel and
for all humanity.
Gnomen 148
Yeshua
of Nazareth was 'chosen'[33]
from his birth to carry the Signs of Christ[34],
the Initial Redemptional and Messianic Signs. Dark were the times and hidden
the ways of that necessarily tragic mission, that strange preparatory messianic
sacrifice which had to be in the world for very essential purposes of the Great
Historical Redemption of mankind.
Gnomen 149
The
Star of Christ spoke in the mouth of Yeshua, after he received the Signs from
the School, and even more so after he left the School and took on his mission.
You will find it underneath the New Testament[35]
every time Jesus speaks in the first person singular.
Gnomen 150
That
Star came to establish a long preparatory historical period needed for the
salvation of the Lost Sheep of the House of Israel. Therefore Jesus said,
"I have not come except for saving the lost sheep of the house of
Israel" (Matthew, 24: 15).
That
Star came to establish the first phase of a new illumination for the world.
Therefore Jesus said, "I am the light of the world" (John, 8: 12)
etc.
That
Star came to re-establish the relationship of God, the Father, to Israel His
children. Therefore Jesus was in the Sign of His son, to re-teach the Torah's
teaching, 'You are children to the Lord, your God' (Deut. 14: 1).
Gnomen 151
That
Star had to announce by way of allusion that when the Final Goel would come, he
would come riding on the Donkey who eats Bread. Therefore Jesus had to fulfil
the prophecy 'he is poor and rides upon an ass' (Zecharia, 9: 9).
But
no one could know until the end how this Sign would manifest itself in the
world. Hee-haw!
Gnomen 152
That
Star came to bring good tidings of hope to the poor of spirit, to the
uneducated, to the good folk of every land and nation[36]
whose hearts are filled with faith. Thereto Jesus pronounced the beatitudes in
his sermon on the mount, 'Blessed are the poor of spirit, for they shall
inherit the kingdom of Heaven' etc.
Light
and mercy are on the faces of the humble, and the God of Abraham blesses them
with eternal life.
Gnomen 153
Repent
now and rejoice, all ye descendants of
Abraham, and purify your hearts in the New Message of the Final Redemption, for
God’s love of the Final Goel, Haim, who embraced all the good-hearted folk of
all nations, saying to each one, "We are all of the same flesh".
Gnomen 154
EL
SHADDAI has helped us cross the River of the Redemption and we have been
redeemed.
Others
did not have the power to cross it, but their contact with us was sufficient,
because their hearts were good.
Others
could not make it and they remained or returned to the other side, because
their hearts were insincere and contorted.
Exit
from the old habits of your land, from the falsehoods imposed by your birth and
from the mistakes taught to you in the house of your father, and come unto the
New Pact of the Third and Final Redemption, in merit of the Hidden Tzadik, the Goel
Haim.
Gnomen 155
Thus
the Star of the Messianic Signs, in its second appearance, binds together 4000
years of history, from Abraham to the Final Goel.
Then
the Star of Ester was bound to the Hidden Redemption in the School of the Essenes.
Now
the Star of Ester binds the Hidden Redemption to the School of Ester. The
hidden story began with the Star of Abraham and the Star of Malchitzedek in the
Valley of Shaveh.
That
was the Valley of the Perfect Redemptional Equilibrium. Abraham is the Goel.
Malchitzedek is the Messianic Mission that sanctifies the wine and blesses the
bread on the Altar of Malchitzedek.
There
the Star of Malchitzedek blessed the Star of Abraham, receiving a tenth of
Abraham's blessing.
Gnomen 156
Great
is the Star of Abraham, ten times greater than the Star of Malchitzedek, and
ten times more hidden. A hundred times more modest is the Star of Abraham.
Gnomen 157
The
Star of Malchitzedek looked up to the
Star of Abraham, and blessed Abraham, saying "Blessed is Abram, Great
Father of the Faith to God on high". Then the Star of Malchitzedek looked
down towards the world and saw myriad’s of enemies against the people of the
Circumcision and said, “And Blessed is God on high who is a shield in your
hands against your enemies".
Then
the Star of Abraham gave a tenth of its blessing to the Star of Malchitzedek
and said, “Bless the bread and sanctify the wine for the people of the land and
teach them the true faith of Abraham in EL SHADDAI".
Gnomen 158
Hidden
are the ways of God on high. May the righteous sing to God on high.
Gilat
Haim has cried for joy.
Blessed
is EL SHADDAI who has helped us pass the river of the Redemption.
Gnomen 159
O
great Solomonic Kingdom, a thousand years in the course of the Star of Abraham
and the Star of the Integral King. Where was the humility of Moses? Where was
the modesty of Abraham? But for good luck the Stars of the Redemption shone
over Israel.
More
than the others, the Star of the Construction shone in that epoch. There was
thus the Star of the Anointed King; the Star of Abraham was in conjunction with
the Star of the Construction; Solomon was anointed king under the Star of the
Anointed King and was thus able to construct the First Temple at Jerusalem.
Gnomen 160
Had
Solomon kept the unction on his head and not let it descend to the lower
regions, then his wisdom might not have become mixed with foolishness and
arrogance, and the Great Kingdom would not have been divided after him.
There
always exists the danger for whoever stands under the Star of the Construction
that the extremely potent influences of this Star make him forget that he is of
nine holes.
At
52 King Solomon was already old and died. This was because he had wasted energy
given him by the Stars of the redemption at that time. Instead of using that
energy for the good of all, he used it for personal matters.
Gnomen 161
The
God of Israel is Merciful and looks towards the Final Good, and He, Blessed is
His name, knows all the historical passages necessary to bring the world to the
Final Redemption and to construct the Final Temple at Jerusalem.
King
Solomon's great luck was that he was found at a time in which the Stars of the
redemption had the objective of establishing historically the Temple of the God
of Israel, in the city chosen for receiving that sanctity. Therefore descended the
Sanctity that filled the First Temple.
Gnomen 162
The
Lord, Blessed is He, remembered His love for Moses, whose soul had not yet seen
realised the Holy Temple of the people of Israel in the Promised land, and He
gave orders to the Stars of the redemption to show their heavenly glory in
Israel, under the Kingdom of King Solomon.
Thus
the House of the Sanctity was established at Jerusalem for all times, and even
during the periods of exile, when the Temple was not standing, it was
historically fixed in the Book of the Stars of the Final Redemption.
And
so the great soul of Moses, our teacher, found its tranquillity, because the
Revelation at Sinai was completed in the bosom of the people of Israel with the
construction of the First Temple at Jerusalem.
Gnomen 163
I
hold the Messianic Seal with the 7 authorisations to receive it. It is here the
seventh year of the Signs and the Messianic Seal has arrived in conjunction
with the New Calendar of the New Stellar Equilibrium.
The
essence of the 7 authorisations issues from the 7 Great Completed Signs:
Gnomen 164
1)
the Time has Come - authorisation to announce the New Time
2)
Sign of the Stars - authorisation to explain and to establish the Reunification
between the Jewish Tradition and the New Tradition for the Children of
Malchitzedek in the Final New Pact of the Final Redemption.
3)
Sign of the Kingdom of Heaven - authorisation to receive the Sign of the
Anointed Priest.
4)
Sign of the New Light of Hhanucat ha-Hhanucot - authorisation to write and to
diffuse the New Message of the Third and Final Redemption of Seven Floors, Thirteen
Altars and the Carpet of Islam.
Gnomen 165
5)
Sign of the Donkey who eats Bread - authorisation to conduct and direct the Signs
of the Final Redemption
6)
Sign of the Displaced Fourth Generation and Sign of the New Construction -
authorisation to announce the prophetic messages for the Fourth Generation in conjunction with the Great New Building of
Universal Peace.
7)
Sign of the Final Goel, Haim, Resurrected - authorisation to teach the Book of
Life which is included throughout Sefer Mishnat Haim.
These
are the essential authorisations, while other more specific authorisations
derive from these or are sent through signs etc.
Gnomen 166
Tonight,
for example, thanks to EL SHADDAI, I received, by way of White Horse, the key
of the Construction which was hidden in the pyramid of Cheope. This is the
stellar-key to the 'construction that lasts in time', the construction of a
stellar-basis which participates in the relative eternity of the stars. The key
has thus now entered into the Signs of the Stars of the Final Redemption. It comes for the
construction of the Third Temple at Jerusalem and at Beersheva, the Temple
which will never again be destroyed.
The
Star of Ester said, "My soul taketh joy in the Reunification of the
Thirteen Tribes".
Gnomen 167
My
heart rejoices in the New Pact because now the lost sheep of the house of
Israel will be able to return to their roots in the House of the Final
Redemption.
But
how did Yeshua know that his disciples should not preach to the Gentiles or to
the Samaritans, but to the lost sheep of the house of Israel?
Jesus
couldn't send the disciples to the gentiles because the messianic mission comes
at first for Israel. In that mission, only after the complete refusal of Israel
did the Star of Christ have permission to extend its message to the nations,
permission received by Paul of Tarsus.
Jesus
didn't send the disciples to the Samaritans because they no longer followed the
tradition of Israel.
Gnomen 168
For
the same reason he did not send them to the Sadducees because these refused the
tradition of the Sages of the Oral Tradition.
Yeshua
did not send the disciples to the Essenes because these were the only ones who
did not need personal salvation at that time.
Jesus
would have sent the disciples to the Doctors of the Law but he already knew by
experience that they would not listen.
But
the lost sheep of the ten tribes were already dispersed in many places 700
hundred years before Yeshua and were thus outside of any tradition.
Gnomen 169
Yet
these possessed, without realising it, a light from their neshamot, (souls)
which had already received an immense sanctification at the Revelation of Mount
Sinai. Many of them had remained simple and humble, with a heart open to the
faith and to doing acts of charity with others. Yeshua knew that these were the
souls who needed and who would be able to receive with joy the New Hope sent by
the God of Israel.
Afterwards Christianity was the historical
means in the Divine Design for preparing the way of return for the ten tribes
of Israel.
Gnomen 170
Yeshua
knew that the messianic mission had the purpose of uniting the thirteen tribes
of Israel. He understood as well that the Doctors of the Law had not the
qualities nor the means to search out the lost sheep and to bring them back
into the fold. Even the common 'am ha-aretz[37],
living in Israel, was abandoned to his fate of ignorance.
But
these lost sheep, Yeshua knew, would not be abandoned forever; the God of
Israel had promised to bring them back in the end[38].
It was also clear to him that a new way and a new light and a new message were
needed to save them from the depths of assimilation.
In
the Divine Design of the Redemption, Christianity became the historical
instrument by which the lost souls of the house of Israel were kept intact,
until, in the Final Redemption, they could be totally redeemed. It must be well
understood that through Christianity they were 'attached' to Israel and to the
Scriptures and to the Revelation at Sinai, even if this liaison was on the
other side of the fence.
Gnomen 171
This
fact of the lost sheep's being Providentially 'closed' into the Christian fold
represents one the main 'hidden' purposes of Christianity, revealed only with
the Completed Signs of the Final Redemption.
It
must be mentioned, however, that this fact is not in contrast with the
knowledge of traditional Judaism concerning the Jews of the ten lost tribes
living on the other side of the river Sambation.
The
Tzadik ha-Shalem, Haim, explained to me many things about these Jews who live
still now, as our ancient fathers, on the Torah and on nature.[39]
Relevant
to our discussion is the fact that these Jews on the other side of the
Sambation know well that their 'relatives' have for the most part become
Christians. They have throughout these centuries awaited the salvation of God
to bring their brethren within the confines.
They
are all 'tzadikim' (among those who had not participated in the corruption and
the idolatry of Israel at that time, many years before the destruction of the
First Temple) and they have prophetic powers. They have followed Israel's
history throughout. They were the chosen then, among the ten tribes, led
secretly by the Lord, our God, into a very particular zone, unreachable by
others. But the Head of the Hidden Tzadikim is known and knows, and they too
rejoice now in the 'hidden' news of the Final Redemption.
Gnomen 172
These
have had no permission to reveal themselves to the Jews of the world. They must
wait for such a permission to be given from above.
Knowing
that their brethren were become Christians, and thus knowing as well that
Christianity, nevertheless, was, in the long run, a fortress of salvation for
them, it was impossible that there exist any dialogue between them and the
other Jews of Israel or of the Diaspora. Few words for a long hidden history.
They
live yet today as our ancient fathers, on the Law of the Torah and on nature.
They all live to ripe old age and there are no illnesses among them. They are
protected in their sanctity and they are guarded by their wisdom and they eat
of the goodness of nature.
Gnomen 173
These
privileged Jews have received in heredity many 'secrets' of the ancient
tradition, secrets of Kabbalah Maasit.
This
chosen part of the ten lost tribes has always prayed for the people of Israel
and for their brothers of the same tribes dispersed among the peoples of the
world. So have they always prayed for all Jews in their exile.
In
every generation the Head of the Hidden Tzadikim knows them and is known to
them and there is contact between them. At least one in every generation must
know the truth of this mystery, until the time is revealed and Israel wakes up
to its global purpose and feels the love between Yosef and Binyamin.
Gnomen 174
Thus
they have known for these twenty centuries that that 'messianic mission' of
Yeshua contained true purposes for the sake of the house of Israel and that it
was an important necessity without which the Final Redemption could not come.
In this sense that mission was true and was part of the Divine Design in
history for the great salvation at the end.
Gnomen 175
At
this point one can well understand why there had to be a complete separation
between these Jews and all the others. For the knowledge that they have, they
would not be understood, until also the rest of Israel would be able to
recognise the mission of the Sacrificed Ram and all its messianic implications.
Indeed,
the Jews of the long exile, in constant conflict with Esau and with Laban,
would not be in a position to believe in any way in the mission of Christ until
they would fully understand that the lost sheep of the house of Israel, an
integral part of the tribes needed for the final reunification of the thirteen
tribes, were to be found among Christians. Until the Completed Signs, this
could not and would not be understood. It has until now been a hidden truth
revealed exclusively to those elevated Hachamim on the other side of the
Sambation, as well as to the Head of the Hidden Tzadikim in every generation.
Previous to this mission there existed no permission to reveal it.
Gnomen 176
This
too is part of the Divine Design in history. The lost sheep among Christians
needed the prayers of these holy Jews throughout these centuries, so as not to
be totally infested by the Christian dogmas etc. So will it come to confirm
before the eyes of the world the previous Hidden Redemptions of God without
which the world would not have been prepared for the New Pact. After Israel's
recognition of Jesus' mission, the Jews beyond the Sambation will have
permission to come to Israel and to reveal themselves. That moment will greatly
enhance for humanity the understanding of the Divine Plan for the Final
Redemption of mankind.
Gnomen 177
Also
this Book of Ester is being revealed for the first time in history. In its
hidden, yet very revealed manner, it unfolds the salvation of the 13 tribes of
Israel. It reveals how the many titles attributed to Jesus had their place in
the midst of a true revelation. As the titles come in to be Sign-posts upon the
Donkey for the sake of the messianic sign of the Final Redemption, one can
understand how these same titles were part of the Initial Signs.
I
may play on the titles as I like; they are all part of the redemptional
revelation and each one has its truth, but the Initial Signs opened the
revelation while the Final Signs complete the revelation.
Thus
Yeshua was the first Donkey who carried upon himself all the weights of those
titles. Only the title of the Donkey who eats Bread was not known to him,
because this Sign comes only in the Completed Signs. At his time the Sign had
him ride on an ass, so as to fulfil the prophecy. But no one could have
understood its final form.
Yeshua
was the first ‘messiah’ of Bethlehem who ate that Initial Messianic Bread of
the Kingdom of Heaven.
Yeshua
was the first messianic announcer of hope for the world, hope in the coming of
the Final Redemption.
Yeshua
was the first Peretz of history who broke down the barriers of the world with
his messianic revelation.
Yeshua
was the first messianic priest who loved his flocks and whose flocks loved him.
Yeshua
was the first messiah resurrected, the first bond between the Kingdom of Heaven
and the earth.
Yeshua
was the first messianic prophet who said, "I am not come except for saving
the lost sheep of the house of Israel".
Gnomen 178
The
Star of Abraham, in terms of its historical course of 4000 years, (the time
needed to bring the complete redemption to the world) at the time of the
Christian revelation and the birth of Christianity, was at its furthest point
from the earth in general and from Israel in particular.
Its
position then was indeed very particular, it being completely 'hidden' behind
the luminous Star of Malchitzedek, which, as explained, became in that epoch the
Star of Christ.
The
Star of Abraham is also the 'Star of Modesty', and also in the heavens its
place is quite hidden, and its greatness is not seen (it is ten times the size
of the Star of Malchitzedek).
Gnomen 179
Abraham,
our father, is the father of the Circumcision, the Pact that is made on that
part of the body which must be covered for the sake of modesty.
Thus
the Stellar-Circumcision of that Star was totally 'covered-over' by the Star of
Malchitzedek 2000 years ago.
This
is the hidden reason for which Israel was at its lowest point and for which
Christianity later on took on the New Christian Pact while abandoning
Circumcision.
But
for the Jews of that epoch, the Star of Abraham required of those circumcised
an enormous inner spirituality in order to receive the redemptional benefits of
that Star.
Gnomen 180
That
was a period of great turmoil and of difficult tests for the chosen people.
After
a thousand years from their position in the meeting of Abraham and Malchitzedek
and their stellar closeness, the Temple, reconstructed after the Babylonian
Exile, still stood at Jerusalem.
It
was the time when, in the prophetic cycles of the redemption, the Fourth
Prophetic Circle foresaw the messianic mission of the Sacrificed Ram.
Gnomen 181
For
sure the Book of Ester cometh not to teach astrology. But the knowledge of the
Redemptional-Stellar Cycles, even in the very basic and simple forms that we
have received them, greatly facilitate the comprehension of the Divine Design.
The Star of Abraham and the Star of Malchitzedek are central in understanding
the historical movements that conduce to the Final Redemption. We are allowed
by this revelation to contemplate 4000 years of history in its principle
points. Therefore too the position of this episode in the Torah is so
important. From it we will understand:
1)
the original perfection of the equilibrium between the Star of Abraham and the
Star of Malchitzedek.
2)
the positions of the Stars of the Redemption at the time of King David and King
Solomon.
3)
the position of the Star of Christ at the time of the founding of Christianity.
4)
the Final Position of the Perfect Equilibrium between these two Stars after
4000 years, at the time of the Final Redemption.
During
the second half of the third millennium of the cycle of the star of
Malchitzedek, the Star of Abraham brought salvation to the sons of Ishmael, son
of Abraham, in the context of Islam.
Gnomen 182
In
the Jewish fold, the higher light of the Star of Abraham in its point of 3000
years, shone on one person, the Head of the Hidden Tzadikim of his generation,
the Great Eagle, the Rambam, Moshe, son of Maimon.
The
Revelation at Sinai was Kippur while the Revelation at the time of Mordechai
ha-Tzadik, the Head of the Hidden Tzadikim of his generation, was Purim.
From
the deepest abysses of the Babylonian exile, the Holy One Blessed is His name,
redeemed the Jewish people in hidden ways, by way of the Star of Mordechai and
the Hidden Star of Ester. At that time Mordechai ha-Tzadik was under the Star
of Abraham in its conjunction with the Star of Mordechai. And Queen Ester was
under the Star of Malchitzedek in its conjunction with the Hidden Star of
Ester.
Gnomen 183
Without
that hidden redemption there would have been lacking in the Redemptional Signs
the Key of Purim, the key which opens the mystery of the Stars of the Kingdom
of Heaven. For Megilat Ester may also be translated Scroll of the Stars, or The
Book of the Revelation of the Star of Ester. So
is it well known that God's name does not appear in it. The Book
of Ester reveals the Redemption, hidden by God in the Stars under the Kingdom
of Heaven.
Gnomen 184
From
tradition we know of the Star of Abraham, but only now after 4000 years can its
cycle be revealed, along with the cycle of the Star of Malchitzedek.
From
the Torah, in Balaam's prophecy, we know of the Star that goes out from Jacob;
this refers to the Star that Astounds of the Redemption (after its being the
Star of Malchitzedek and then the Star of Christ.
The
Star of Solomon must be understood from the messianic position of Solomon (also
this the Star of Malchitzedek King of Salem (Jerusalem); King Solomon, the King
with whom was Peace (melech she-ha-shalom shelo) in conjunction with the Star
of the Construction (Star of Isaac), built the first Temple in Jerusalem. (the
Star of the Construction, however, goes back to a 'secret' concerning the
construction of the pyramids[40].)
From
the Redemption of Purim we know the Star of Mordechai and the Star of Ester.
The Star of Mordechai is related to the Tribunal of the Final Redemption, both
above and on earth. The Star of Ester refers to the Hidden Salvation of the
Stars of the Redemption in their hidden relation with the White Marble Steps of
the Kingdom of Heaven.
Gnomen 185
From
the messianic salvation that issued for the nations from the mission of Yeshua,
we know the contents of the Star of Christ, understood by the Completed Sign of
the Second Coming of the Star of
Christ in the Sign of the Stars.
From
the Revelation of the Completed Signs we know the Fourth Displaced Star and we
receive prophetic messages for the Fourth Generation, in the Prophetic
Tradition of the Prophet Elijah, of blessed mentioning.
These
redemptional Stars thus also represent 7 historical periods, periods needed for
the Completion of the Final Signs:
1)
period of Abraham - Promise of the Redemption
2)
period of the redemption from Egypt and the revelation of the Torah at Sinai
3)
period of the construction of the First Temple
4)
period of the Prophetic Tradition of Elijah, of blessed mentioning
5)
period of the hidden stellar redemption of Purim
6)
period of the messianic salvation to the nations[41]
7)
period of the revelation of the Completed Signs of the Final Redemption, from
the beginning of the Long Fourth Generation; this is the revelation of the last
EHEYE of the name EHEYE ASHER EHEYE; it reconnects every redemption and
salvation of the past, renewing them and finalising them in the Final
Redemption.
Gnomen 186
The
Donkey of the sign has to explain all these aspects of the Final Redemption:
the Tradition of Abraham in the pure monotheistic faith in EL SHADDAI; the
Tradition of the Holy Torah of Moses, our teacher; tradition of the Temple at
Jerusalem; the tradition of the Hidden Tzadikim, the tradition of the
Redemptional Stars of Purim; the messianic tradition of the mission of Christ;
the New Tradition of the Completed Redemptional and Messianic Signs, in merit
of the Final Goel, Haim.
You
may have noticed that the weights on my back are not very light. The only words
that get me through it are hee-haw, hee-haw, if you get what I mean.
Gnomen 187
The
Prophetic Tradition of Elijah the Prophet, of blessed mentioning, is itself the
Redemptional and Messianic Tradition of the Final Redemption, for it is the
Prophet Elijah who opens the Final Redemption, as promised in the last prophecy
of Malachi.
Thus
the Completed Signs of the Final Redemption could not descend into the world 1)
until the Final Goel was chosen 2) until there was the permission of the
Prophet Elijah.
The First General Sign, the Time has Come,
contains these keys. The newly chosen Goel looks up at the heavens and the
Prophetic Tradition of the Prophet Elijah descends, and from the mouth of
Peretz an enormous prophetic voice declares, "Ba ha-zman" the Time
has Come.[42]
Gnomen 188
That
is: the Time has come for the fulfilment of the prophecy, 'Behold, I am sending
the Prophet Elijah before the great and terrible day of the Lord arrives; he
will reconcile the hearts of fathers with their sons and the hearts of sons to
their fathers, lest I come and place the land in anathema' (Malachi, 3, 23-24).
This
prophecy finalises the fact that only the Prophet Elijah has the permission to
open the redemption and that his opening mission comes to reconcile the hearts[43].
The
sign of the Final Redemption must not deviate from the Torah. This is
essential, because the Final Goel brings the New Law, the Law of the Torah
renewed for the generations of the redemption. Therefore the beginning of the
same prophecy declares 'Remember the Law of Moses, My servant, the laws and
statutes that I gave him at Hhoreb' (ibid: 22).
Moses,
our teacher is the Head of all the Prophets, 'For if with the prophets I speak
in enigmatic forms and in visions, with Moses I speak face to face' (Exodus,
33: 11).
The
difference is enormous as far as the manner is concerned, but as far as the
substance, both are the words of God. The tradition of the Prophets represents
the continuation of the Prophetic Tradition of the Torah which goes until this
last prophecy in Malachi.
Gnomen 189
It
is thus important to understand that this last and binding prophecy in Malachi
hides within a mission and a sign. In the Signs these are designated as the
Initial Sign of the Donkey who eats Bread and the Complete Sign of the Donkey who
eats Bread. The first sign explains the mission of Yeshua. The Complete Sign
explains this sign of the Donkey who eats Bread.
The
first sign, however, which explains Yeshua's mission also represents 1) the sign
of the Correction of Christianity and 2) the extension of this sign to the 35
years of the first half of the Fourth Generation. The Completed Sign thus
represents 1) the Great Reform of Judaism and 2) the extension of this sign to
the 30 years of the second half of the Fourth Generation[44].
Gnomen 190
The
meaning of this prophecy must not be confused. The word of God does not return
empty. The 'lest' has to be contemplated. In Yeshua's mission the 'lest'
unfortunately was revealed. The
reconciliation did not get through the thicket in which the ram's horns got
caught.
There
can be no doubt whatsoever that the 'lest' was realised; the lack of
reconciliation; the premature death of Yeshua; the schism with Judaism; the
destruction of the Temple; the long exile.
Thus
there is no doubt that the prophesied reconciliation of the hearts did not come
about in Yeshua's mission. This is ratified completely by Jesus' words 'Do not
think that I have come to bring peace' etc.
But
the word of God does not return empty and therefore the prophesied mission of
Elijah and the reconciliation that he brings had to be 'postponed' for the
future. The lack of reconciliation at that time would not cancel out the
prophesied reconciliation of Elijah, of blessed mentioning.
Gnomen 191
Therefore
the Second Coming of the Sign of the Star of Christ in the Sign of the Stars
comes to reinstate that incomplete mission within the framework of the Divine
Design of the Completed Redemption. In this way the prophecy in Malachi is
completed from every side. Also the mission of 'lest' came out in the sign of
the Prophet Elijah[45], but that historical
'lest' created a confusion that could not be resolved until Elijah's Prophetic
Signs of the Reconciliation would be revealed for the Final Redemption. Blessed
are the words of Scripture when they are resolved historically in the path of
God's Design. So is it when the Final Goel makes the sign between the Fourth
Displaced Star and the Star of Abraham.
Gnomen 192
With
the sign of the Final Goel, we have entered the Fourth Generation. We define it
throughout. But what was the Fourth Generation of the Initial Signs? Also
Yeshua makes references to, and the New Testament speaks of, the Last Days of
Judgement. The subject could not have been lacking in a messianic revelation
bound to the messianic prophecies.
It
is at least not far from the truth to say that the Last Days of Judgement of
the Initial Signs finished in 1945 with the end of the holocaust and the war.
There are also ways of understanding that Traditional Christianity itself
'finished' with the end of the second world war.
Indeed
the coming of the State of Israel represents the first phase of Jacob's being
called 'Israel' after his struggle and his victory over the Ministerial Angel
of Esau.
That
short mission carried with it the long Fourth Generation of 2000 years. This
hopefully long sign carries with it the short Fourth Generation of 65 years.
But the Day of the Lord of this Fourth Generation is a potent day unknown to
all past history. This is the Fourth Generation Displaced from all the others.
Gnomen 193
John
the Baptist's predication is witness to his being convinced that the Final Time
had come. Indeed he defined his own purpose as being the announcer of the
Coming of the Kingdom of Heaven, an announcement that required personal
penitence and salvation from the wrath of the Last Days of Judgement. The
salvation could only be personal, because the wrath of the last days had
already been decreed for the world.
Thus
the announcement of the Kingdom of Heaven was in the double-sign of the Fourth
Generation; it was great and wonderful news that brought in its wake the
terrible last days of judgement.
This
was not only the Baptist's opinion; it was nothing less than the purpose for
which the School of the Essenes had been formed. Those protected sages, in all
the messianic signs that they performed inside the School, searched for
salvation from the wrath of the Last Days that were coming. Indeed they
believed themselves, and not without reason, the only ones who knew the way to
that salvation.
Gnomen 194
The
double Fourth Generation is always a 'clashing encounter' between the end of
the world which has finished its time and the beginning of the new world that
is coming into its time-cycle.
The
time-cycle, however, of the Star of Abraham, in terms of 4000 years, could not
have been taken up by the Essenes. At that 2000 year mark, they could have, at
most, understood the Four-Angled-Cycle of the Star of Abraham in terms of four
periods of 500 years. And they could have well perceived the four kingdoms of
Babylon, Persia, Greece and Rome as having reached their climax in their own
epoch. No one could have surmised that the period of Rome would be extended for
two thousand years.
But
certainly the sign of the Final Goel, who makes a sign from the Fourth
Displaced Star to the Star of Abraham, arrives only with the Completed Signs.
For if it had come at that time, then the Essenes themselves would have been
obligated to announce the Redemption to all Israel. But the Moreh Tzedek
himself, even from the other world could not have had permission to draw that
line.
Gnomen 195
Nevertheless,
it is possible to imagine the existence of this Sign, without the sign of the
Final Goel (or of the Moreh Tzedek), as one of the Signs received at the
School.
The
four stars could have been reckoned as explained in terms of 500 years. Also
the five stars give the redemptional value of 500 years.
We
have received this value in the Sign of the House of Prayer of the Final
Redemption. The Tzadik announced that in 400 years, between 400 and 500 years,
no longer would tefillin be used in the traditional synagogue.
Also the School of the Essenes could not have
been without the Sign of the Stars in its Initial Form.
Gnomen 196
From
the birth of Abraham under his star to the redemption in Egypt represents a
period of 400 to 500 years.
From
the entrance into the Promised Land until the construction of the First Temple
represents a period of 400 to 500 years.
From
that construction to the destruction of the First Temple and the Babylonian
Exile is a period of 400 to 500 years.
From
the Return until the destruction of the Second Temple is a period of 400 to 500
years.
During
the last two hundred years of that last period, we find the School of the
Essenes preparing for the messianic time of the Last Days of Judgement.
Gnomen 197
In
that surmised Sign of the Stars, obviously, there could likewise have been no
Moreh who announces the Star of Malchitzedek or the Star of Christ. Yet the
Star of Malchitzedek was in the Sign. This Messianic-Priestly Aspect of the Star
became the mission of the Messiah-Priest in the messianic system of the Secret
Essene School.
The
influence of that Star, nevertheless, revealed itself in the New Testament so
that it could be recognised at the time of the Completed Signs.
And
yet how was it that Yohhanan ha-Matbil knew that his announcement had to be
followed by the Messianic Announcer? This was an explicit message of the
Baptist.
Gnomen 198
Why
was John the Baptist so sure that he would not be followed by 'other prophets'
as himself before the arrival of the Messiah?
It
was in the measure of the Initial Signs that the prophetic announcement of the
Prophetic Tradition of Elijah announced the messianic mission and not less.
One
opened and one would fulfil. the signs that he recieved demonstrated the
urgency of the time element. Both Yohhanan and Yeshua had received this
message. And both had received the double-sign of the Displaced Fourth
Generation, as is reflected in their words. They both announced great
destruction and they both announced the Messianic Kingdom of Heaven and they
rocked all the boats of history for two thousand years.
Gnomen 199
Thus
the Baptist had certainly received the Sign of the Messianic Star of
Malchitzedek at the School. He became the prophetic announcer of that Sign. He
announced the wrath of the Fourth Generation in terms of the Kingdom of Heaven
that was descending while he announced the Coming of the Messianic Priest who
would baptise them in the Holy Spirit.
It
is even possible that the term 'anointed' was received and used at the School.
In terms of the Signs, the 'Mission of Christ' is distinguished by its
Universal Messianism, in counter-distinction to the more particular messianism
of Israel. Also these two aspects of the messianic mission are related to the double-messianic-sign - Messiah of beit yosef
and messiah of beit david.
Gnomen 200
This
possibility is reinforced by the fact that in the Completed Signs the Goel Haim
announces this Star in the name of the Star of Christ. This announcement also
closes the course of the Star under that name, and it takes on, primarily, the
name of the Star of the Signs. There is a logic, therefore, that the same term
came at the beginning in the Initial Signs themselves, so that at the end we
would be able to follow its cycle and understand its role.
We
have other examples in the Completed Signs of terms coming in another language
because this serves some purpose which would not be seen in another way, such
as 'Questo è contro la legge di Mosè, magister noster' - 'This is
against the Law of Moses, magister noster'.
Gnomen 201
The
term 'magister noster' came as part the great Correction of the errors of the
Latin Church. Moses is reinstated as the true teacher of the true faith.
Also
the term 'Christ' of the Completed Signs comes in the sign of the Correction.
It binds the historicity of Christianity while it corrects the errors. If the
term had been only Mashiahh, or Messiah, or Anointed one etc. it would not have
sufficed to bind the Correction to its sources. Christianity doesn't stand
without the term Christ. Any other term would have displaced Christianity
outside of any correction, and the Signs would have refereed only to the
traditional Israel, and the universality of the Message would have been
diminished or lost. Once the correction is made, however, the Star takes on its
New Name for the Final Redemption.
Gnomen 202
For
the Essenes themselves, the universal messianism attributed to the Star of
Malchitzedek was associated with the Moreh Tzedek, the Teacher of Justice[46]. For their belief in
the Teacher of Justice was not confined to the Jews. When the time would come
for the Teacher of Justice to be revealed, it would eventually be for the whole
world. It is possible, if it is true that the term Christos was used by them,
that the Teacher of Justice was considered the Christos of Humanity, the
heavenly anointed universal Goel of the world, who would be resurrected and
revealed at the chosen time. We cannot vouch for the exactness of the terms
used, but the concept was that, and it is most probable that the term Christos
held the particularity of the universalism of that concept.
Gnomen 203
The
Star of Malchitzedek was a secret of the School but they could not know who had
been born under that star in their time. If associated to the Teacher of
Justice, he was already in the other world and they awaited his arrival. If it
was for the messianic order of the School, those positions were chosen in merit
of the elevated teachers who directed the School. Probably, the question of
someone's having been born under that Star did not come into play.
We
say that Yeshua was born under that Star. This comes after an analysis of the
Completed Signs, and after this hidden revelation of the Initial Signs at the
School of the Essenes, and in view of the New Testament allusions to this Star.[47]
Gnomen 204
The
School of Ester was the secret name of that part of the School of the Essenes
which participated in the 'hidden studies' of the Signs of the Redemption. We
call them the Initial Signs, after the Completed Signs have arrived, but at
that time they were called the 'Redemptional and Messianic Signs of the Last
Days'. This is the School into which the very intelligent, acute and serious
Yeshua was accepted, notwithstanding his young age and lack of previous
experience with the Essenes.
As
a young boy Yeshua had studied Torah with rabbis of that time and he was found
extremely acute in his searching questions of verses alluding to the
Redemptional Reality to which Israel had been destined. He meditated at length on verses of the Torah and
verses of Prophets and he was taken up with the plight of Israel's confusion.
Gnomen 205
Yeshua,
after some years of unsatisfying experiences, was caught in a 'what to do -
where to go' crisis. This, in part, was due to the incoherence of his teachers
in answering his 'messianic questions' and in part to personal injustices
received by him because of his family's poverty and even for reason of the
doubtfulness of his birth under wedlock[48].
But
Jesus was also extremely anguished with the entire spectrum of the society that
surrounded him. He saw only corruption, insincerity, insensitive hearts,
arrogance and falsehood. Yeshua was about 25 years old when he decided to enter
'a place of holy refuge' from the evils of the external world of that period.
Only the School of the Essenes answered to his needs. And in the School of the
Essenes only the School of Ester enthralled his whole being and immediately
became the object of his life. He wished to know the secret forces of the
hidden tradition guarded by the masters of Essene Order.
Yet
until this age and for at least two more years out of his three at the School,
Jesus had no idea whatsoever of a 'particular mission' that he had to fulfil.
If he had had such an idea, it would have impeded his entering the School in
the first place, a School which required a life commitment to internalising a
higher faith and the shunning of every external contact or manifestation.
Gnomen 206
The
Star of Christ, however, under which he was born, guided him in such a way as
to lead him to the consciousness of a personal mission only at the end of many
previous phases of his experience, and only after he would receive the 'arms'
of his battle and the knowledge of their potency.
The
entrance into the School of the Essenes was the one-way gate into the
Messianic-Structure of the Essene Doctrine. All was based on the hidden and
guarded documents of the Founder of the Essene School at Damascus which he had
left in heredity to its chosen followers.
In
the School, there were three Messianic categories each with its psrticular Messianic
Oil. From the documents of Qumran three categories can be ascertained. as
follows:
Messianic
Oil for the Messiah of the Holy Wars (correlated with Mashiah ben Daivid).
Messianic
Oil for the 'Messianic Priest' (from the line of Tzadok).
Messianic
Oil for the ‘Messiah Teacher’ (the elder closest to the Moreh Tzadek).
These
three consecrated Unctions were used according to the very severe rules and
regulations of the Essene tradition.
Gnomen 207
Yeshua,
upon entering the School, took upon himself to relinquish all personal
belongings and he took the vow-for-life responsibility of never leaving the
Essene School or the Essene Community. Somewhat later[49] he was accepted into
the School of Ester where he had to make other vows of silence to the knowledge
received. Towards the end of his three years, he had to make the very severe
oath upon receiving secrets of the Kabbalah Maasit.
Gnomen 208
There
were basically three categories of Messianic Positions in the School:
The
Priestly Messiah of the family line of Tzadok, considered the only true line of
Priests from the time of King David.
The
Kingly Messiah of the house of David, considered the General in the Holy Wars
of the Light against the forces of darkness.
The
Messiah Teacher (the one considered the most direct talmid, and thus the most
direct receiver from the Teacher of Justice - it was he who had the responsibility
to finalise decisions of law and of all the Essene teachings etc.);
Gnomen 209
The
Priestly Messiah blessed the bread and sanctified the wine (Star of
Malchitzedek - the Universal Star of Christ) and he conducted the New Rite[50] used by the Essenes.
The
Messiah of the Tribe of David[51] (Star of Victory of
the Tribunal of Mordechai) had the task of directing the Warriors[52], their ranks and
files, in preparation for the Great Wars between the sons of light and the sons
of darkness.
The
Messiah Teacher (Star of the Redeemer - Goel) was responsible for all that
which concerned the 'New Pact' of the Essenes to which the disciples of the
School were sworn.
Gnomen 210
John
the Baptist was an estimed teacher with the Essenes. Yeshua, assigned to
Yohhanan in his introduction period, received from him the basic format of the
Essene doctrines and the prophetic significance of the School's calling.
The
essence of the Essene doctrine can be summed up in a few sentences. The Teacher
of Justice was the heir to the Tradition of the Prophet Elijah. The Teacher had
been killed at Jerusalem for reason of the injustices of the leaders of that
time. He had, nevertheless, prepared in writing and given over in oral
teachings the way for the foundation of the hidden School of Refuge and
Salvation. The Teacher of Justice, even after his death, did not abandon his
talmidim. On the contrary, he continued to send prophetic Signs from the other
world into which he had been 'resurrected' and from which he guided the members
of the School. The School was thus the Messianic School containing the
Messianic Structure needed for the Salvation of the world in the Last Days.
Gnomen 211
As
we have received and are receiving the prophetic dreams of this Final Fourth
Generation, so too the Teacher of Justice, who was in the tradition of the
Prophet Elijah, had his 'permission' to send prophetic dreams to the pupils of
the School, dreams which belonged to that epoch and to that fourth generation.
And
as the prophetic dreams of this Fourth Generation are in the Double-Sign,
negative and positive, calamitous and redemptional, wars and eventual peace
etc., so too the redemptional prophecies of that epoch contained the Double-Sign.
About
a hundred years before the time of Jesus, the Teacher of Justice had seen in
his prophetic wisdom that the end of days was coming and that there was no
merit in Israel to receive the salvation given to be received before the wrath
of the Fourth Generation begins. For at least two hundred years before the
destruction of the Second Temple, those who studied the Torah were arrogant,
the priests were corrupt, the people were oppressed and very few served God
with a just heart.
Gnomen 212
That
Tzadik had meditated at length on the destiny of the Jewish nation, but he had
found no hope. Nor did he see any place of study or of worship worthy of
receiving the roots of that new hope that would come along with the warnings of
the great destruction ahead.
The
Teacher of Justice was not only one of the 36 Hidden Tzadikim, but the Head of
the Hidden Tzadikim of his generation[53]. He was thus the heir
to the prophetic tradition of Elijah who is the Head of the Men of the Ascent and
God's promised herald of the final redemption.
This
explains why the Teacher of Justice was the only one who knew true secrets of
the Kingdom of Heaven and of the Messianic Signs. Only as Head of the Hidden
Tzadikim could he have had that knowledge and only as the Head could he have
taken it upon himself to reveal some of those secrets to faithful pupils for
the purposes that he had in mind.
Gnomen 213
In
that dark epoch in the history of the Jewish people, the Tradition was in the
hands of arrogant men from whom no salvation might be envisioned. The problem
for that hidden Teacher of Justice was to find the place worthy of receiving
God's mercy at the end of days. If that place could not be found among the
Doctors of the Law or the Sanhedrin etc. what hope was there left?
The
Teacher of Justice was of the true hidden just, and he therefore knew what he
saw: there was in truth no place, already in existence, worthy of salvation.
nor would there be in the future of that epoch. It was, for the Teacher,
"a moment to act, for they have violated Your Law" (Psalms, 119: 126).
The
Teacher, whose name is unknown to us, went to Damascus where he wrote
commentaries and explanations concerning the messianic times ahead; the
explanations of many prophecies and particular dissertations on the Kingdom of
Heaven and on the Stars of the Redemption. He also formulated the basis of what
was later called the Regulating Pact of the Essenes, an extremely severe and
austere system of rules and regulations to be followed within the framework of
the Hidden School.
Gnomen 214
The
Teacher also selected talmidim fearful of God to establish this new
institution, and together with his writings taught them some of the secrets of
Kabbalah Maasit. That was the first School formed by the Teacher of Justice at
Damascus before the School was set up along side the Dead Sea. It came after
his being declared an outcast by the leaders of the Temple at that time and was
ex-communicated from Judea, beaten, tortured and finally exiled. He found refuge
at Damascus.
The Tzadik also gave them and instructed
them in the ancient stellar calendar based on the calculations of certain star
cycles.
Gnomen 215
Deborah
dreamed that it was said to her ‘even though the Teacher of Justice was of the
36 hidden tzadikim’ he had, nevertheless, to receive a punishment since he had
revealed in the School secrets of the Kingdom of
Heaven.
Gnomen 216
Such
is the explanation of how the School of the Essenes was founded and how it
became the seat of the Secret Tradition. Explained as well is that the full
members of the School were sworn into a New Redemptional and Messianic Pact, a Pact
based on the teachings of the Teacher of Justice. Note well that these
redemptional and messianic secrets derive from the Hidden Tradition of Elijah
the Prophet, of blessed mentioning.
Gnomen 217
In
the School was the consecration of Messianic Oil. There was also sincerity,
assiduity, sacrifice and sanctification. The pupils dedicated their lives to
the Mission in which they found themselves. When Yeshua first entered the
School it may well have appeared to him more like a functioning and consecrated
army of the Kingdom of Heaven than a School. The Teacher of Justice had died,
or, (from the Documents of Qumran it appears that) he was killed, about 100
years before Jesus’ entrance into the community.
Gnomen 218
This
would mean about 75 years before Yeshua’s birth. And we think that it took the
Teacher of Justice about 30 to 50 years, depending on how one reckons the
beginning of his mission, in establishing the bases for the School of the
Essenes by the Dead Sea as he desired. In any case that School of the Essenes
probably did not exist more than 30 or 40 years before Yeshua’s entrance. It
existed previously in Damascus and there were attempts to establish it in
Israel but only after the death of the Teacher of Justice was this accomplished
by his talmidim. These followed in his footsteps and walked in his teachings
and believed in the redemptional and messianic secrets that he revealed to
them. Afterwards they also believed in his ‘resurrection’ into the Kingdom of
Heaven and they awaited his return. Indeed the Teacher of Justice arose into
the Kingdom of Heaven which was established at that historical phase of the
stellar cycles. It was he himself who had revealed to them some of the opening
secrets of the Kingdom of Heaven.
Gnomen 219
That
Hidden Tzadik, however, had revealed secrets of the Kingdom of Heaven which
were, in truth, forbidden to be revealed, notwithstanding the extremely
elevated and just motivations for his decision. Test your brains and faith but
know that he himself even after his death could no longer be detached from the
School of the Kingdom of Heaven that he himself had created. He was responsible
for the secrets he had revealed on earth and which were used in the School of
the Essenes. Those secrets, called secrets of the Kingdom of Heaven, were
connected to the stars. The pillars of heaven tremble and even move from their
place when these are revealed on earth.
Gnomen 220
The
Hidden Just never speak out such secrets verbally even to their talmidim nor do
they write them down. They possess hidden ways to transmit those secrets to the
pupil chosen. The Teacher of Justice had decided for many reasons that the time
required that he reveal some of these secrets, for the first time, to talmidim
chosen by him for their fear of God and their faith and for their capacity of
instruction and perseverance. He had seen the necessity of a community of just
persons, instructed in the Laws of the Torah, in the Oral Tradition and in the
teachings of the hidden ways of the Kingdom of Heaven, to uphold the remainder
of the nation and to receive the new light that would be born in the great
period of chaos in the land of Israel.
Gnomen 221
Each
Hidden Tzadik, also after his death, is responsible for his pupil from the
other world ů and a
talmid must follow his teacher also from the other world. It is a chain which
cannot be broken and before which death is no separation. The talmid follows
the hidden ways given him by his Hidden Teacher.
Gnomen 222
So
is a Hidden Teacher tranquil also in his death, that he may ascend to the
pleasure of his portion above and if for some reason a talmid is in difficulty
and is in need of his teacher, the Tzadik will know this from his place above
and will be able to help him.
Instead,
the Teacher of Justice, even after his death, had to continually guard the
actions of the School of the Essenes because he was responsible for the secrets
of the Kingdom of Heaven that he himself had revealed on his own authority.
Somewhat paradoxically that punishment was also a great novelty of the new
historical epoch coming and thus a great privilege to be ‘seated’ in the ‘new’
Kingdom of Heaven, a hidden celestial kingdom which in the future would bind
the Stellar Harmony to the earth when people would be capable and meritorious
enough to receive it.
Gnomen 223
That
was the ‘beginning’ or pre-beginning of the Marvellous Kingdom which will
eventually become the heredity of the peoples of the earth in the periods of
the Final Redemption after the great and terrible day of the Lord of the Fourth
Generation. That was the beginning of an important phase in the Divine Design
in history. Man sees the beginning but does not understand the end. God sees
the end and establishes the beginning.
Gnomen 224
The
bond between the Stellar Harmony and just people on earth represents a final
purpose of the Completed Redemption when the wolf will lay down with the lamb
(Isaiah, 11: 6). The cycle of the Star of Abraham is of 4000 years and humanity
undergoes the payment for its errors before it merits to the Blessed Kingdom of
Heaven in the end. People have always to err before understanding the value of
what is just.
Gnomen 225
They
must sin and fall in order to understand the value of the correction.
To
that holy man, head of the Hidden Tzadikim, was given the purpose to see that
he had to direct a sign of salvation connected with the Kingdom of Heaven by
way of a school founded by him. This was 2000 years ago in round figures, 2000
years before the actual permission in merit of the head of the 36 Hidden
Tzadikim, Haim. So is it a hidden aspect of the Divine Design in bringing about
the Great Universal Redemption of mankind that that error of the ‘first
binding’ between the Kingdom of Heaven and the earth had to come about. It
represented a necessity for the future salvation of humanity.
To
better understand, it may be possible to compare in one aspect the error of
that Tzadik to that which was done by Moses, our teacher, in regards to the
mixed multitude.
Gnomen 226
Many
of those who had witnessed the miracles of the God of Moses were foreigners,
not descendants of Jacob, son of Isaac. Among them were Egyptians and persons
of other peoples who were in Egypt in that period for various reasons such as
commerce or visiting. After witnessing the ‘strong hand of God’ and hearing the
prophetic words of Moses, they began to have great fear of God and they desired
to follow the people of Israel in its holy destiny. They pushed themselves
ahead to speak with Moses asking him if they might aggregate with the Hebrews.
Gnomen 227
Moses,
our teacher, seeing their faith and their readiness to leave everything behind
and to follow the will of God rejoiced in his heart and exclaimed, “Let all
those who wish to follow the will of God aggregate to the people and follow
us”. In his joy for their desire to follow the God of Abraham, Isaac and Jacob,
and spontaneously convinced that such was surely pleasing to God, Moses, our
teacher, forgot to ask permission of the God of Israel. He himself gave them
permission to go up with the people. Also the Lord stayed quiet and spoke no
word to Moses concerning his action. Afterwards, however, at Sinai, during the
40 days and 40 nights of Moses' ascent to receive the Law from God, the
mixed-multitude lost its patience and became confused and their old idolatrous
tendency was awakened in them.
Gnomen 228
They
also confused the people and Israel fell into the terrible sin of the golden
calf. Suddenly the Lord said to Moses ‘Descend, for they have committed an
abomination, this your people that you took up from the land of Egypt’ (Exodus,
32: 7). Was the people then of Moses that the Lord should say ‘your people’?
The word of God meant ‘your people, the mixed-multitude that you brought up
from Egypt on your own doing without My permission’.
Gnomen 229
This
‘error’ of Moses or let us say rather this ‘good intention’ of Moses which was
unfortunately cause to the sinful error of Israel, was, however, in the Divine
Design in history; it represents the salvation of the nations in the end, in
merit of the correction that Moses, magister noster, made against the roots of
idolatry in the sin of the golden calf. That correction also gives force now in
this final Fourth Generation to break down and destroy all idolatrous cults and
idolatrous doctrines. That action of Moses will burn out every form of golden
calf among the nations before the celestial harmony will be able to reside in
the world. There had to be ‘representatives’ of the nations at that time and
their underlying idolatrous thoughts had to come out and to be corrected so
that, in the end, there might be many representatives of the nations who adhere
to the pure faith.
Gnomen 230
We
may hypothesis, for the sake of comprehension only, that if, on the other hand,
Moses had asked the Holy One, blessed is He, permission to take the
mixed-multitude up together with the children of Israel, the Lord, blessed is
His name in eternity, would not have consented. For He knows the future and
would have seen the abomination that would come out of them and the bad name
that Israel (and not the mixed-multitude) would bear for this in its long
historic course, and He would not have put the descendants of Abraham, Isaac
and Jacob to such a test. It was therefore of a higher order that Moses could
not have asked permission from God, for it would not have been befitting for
the God of all mankind to refuse such a request, especially since, in that
moment, there was no manifest reason for impeding them.
Gnomen 231
So
to speak, it would not have been proper for God to answer yes, for love to the
descendants of Jacob, and it would not have been proper for Him to answer no
for justice to all. There was, however, at the same time a higher necessity of
destroying the roots of idolatry among the nations by having representatives
who follow the true faith. For all these reasons it was necessary that Moses
take on the responsibility of doing it himself and of accepting the
consequences. In the Divine Design in history it could not have been missing
and this is the second reason why God would not have answered no.
Gnomen 232
Whether
for the two reasons of yes or the two reasons of no, God could not have
answered, because the yes contained an imperfection and the no contained an
imperfection but the word of God is total perfection. If, on the other hand,
something must be because it is a necessity belonging to a higher global plain,
but it’s realisation contains an imperfection because of human weakness, at
that moment there is a superior logic applied, so to speak, by Heaven. That
logic may read ‘to what purpose serves the servant of God if at a moment of
necessity, the servant doesn’t render that service to his Lord?
Gnomen 233
For
the sake of argument, if God had said ‘no’, people would have been able to say
‘He shows prejudice against us; we wanted to follow Him but He refused us’. And
if God had said ‘yes’ then Israel could have said ‘It is not our fault that You
permitted them to come and to contaminate us’. So to speak the Lord said ‘My
people doesn’t yet understand My ways nor does it understand the intentions of
My servant Moses. He will give permission to the nations to enter in the Pact
and he will assume the consequences of that permission.
Gnomen 234
In
the end, however, nations will come and will declare ‘God is One and His Law is
one and also we are of the people of Moses, magister noster, who brought us up
out of the land of Egypt’. All this is Torah and we must try to understand how
every element of the first redemption instructs us in understanding the Final
Redemption. There exists that moment when, so to speak, God must ‘stay quiet’
while a servant of God, jealous for the honour of God, must speak up and assume
the responsibility for what he says. The servant may then speak and God does
not speak even though He knows the evil and the misunderstandings that will be
born from His servant’s decision.
Gnomen 235
The
Lord, however, stays quiet because of the final good that will derive from that
action, and therefore, in the meantime, He allows His servant to suffer the
weight of his decisions to enlarge his merit in the end. Also that Head of the
Hidden Just, the Teacher of Justice acclaimed by the Essenes, would not have
asked permission of God to found the School and to reveal some secrets of the
Hidden Tradition and some secrets of the Kingdom of Heaven. God would never
have given permission in that unworthy era of darkness to reveal secrets of the
Kingdom of Heaven. There was too little merit in Israel.
Gnomen 236
These
revelations concerning the Teacher of Justice come to explain why the Initial
Messianic and Redemptional Signs which derive from the Hidden Prophetic
Redemptional Tradition of Elijah the Prophet, of blessed memory, were revealed
in the School of the Essenes. That Tzadik took upon himself the work of
creating the first bond of the Kingdom of Heaven with people in the world. It
will come to be understood through this study in Sefer Ester that that binding
represents the true beginning and the basis upon which the original 'Christianity' that is the Messianic
Revelation maintained in the Essene School, took its strength. The Initial
Signs of the Kingdom of Heaven were in the hands of the teachers of the School
and they constantly received prophetic visions and prophetic dreams. It was in
this way that the Signs of the Kingdom of Heaven were found in the world albeit
to a restricted number of elite talmidim. It may be compared to a marvellous
book containing many important truths which is known only to a few people. Such
does not diminish the true value of that book..
Gnomen 237
And
since the book is in existence and someone knows of it, it is possible that the
book become known to all; it depends on the time in which it becomes revealed
and then on the time it requires for its diffusion. The Essenes received and
kept hidden, in merit of the Teacher of Justice, a marvellous Book of Truth,
the Book of the Initial Signs of the Redemption, called by them the Book of
Ester. The book that you are now reading represents in essence the Completed
Book of Ester which completes the Book of Ester hidden in the Essene School.
Gnomen 238
The
Book of Ester, that is the Book of the Initial Messianic Signs, could not be
revealed until the revelation of the Completed Redemptional and Messianic Signs
would descend in the world. Unlike the teachers of the School who had no
permission to reveal the names of those Signs in writing and were thus unable to
write the Book of Ester, being held in strict oral tradition, we, on the other
hand, in merit of the Final Goel, Haim, have permission and the obligation to
explain the names of those Initial Signs in correlation to the Final Signs. We
are thus binding the original oral Book of Ester of the Essenes to the Final
Book of Ester of the Final Redemption by way of the Completed Signs. The Final
Keys of the redemption must answer to the Initial Keys and bind them to their
final forms and their final meanings.
Gnomen 239
Otherwise
the completeness would be lacking. The Star of Christ which is the Star of the
Messianic Signs was shining in that epoch. It spoke to Yeshua in the School and
sent him prophetic signs and dreams to coax him into his mission: O son of the
Living God, do you not see the way of common people? If the time has come, for
whom has it come if not for them?
Gnomen 240
Who
will gain from the Signs of the Kingdom of Heaven if they remain closed in the
School and do not exit for the people and eventually for the world? Jesus
answered, “Stay quiet Satan! I have sworn and I shall guard my oath. This
School is my mother and I will not abandon her.
Gnomen 241
God
knows what is just for the world”. Again the Star of Christ spoke to him and
said, “Have you not seen Yohhanan? He broke down the barrier for the sake of
helping others and it is you who must follow. And now that you know the secret
name for healing you can demonstrate to the people the messianic power which is
upon you.
Gnomen 242
If
Yohhanan had not left first you would not have been able to follow him. But now
that he left and the Sign of Christ is upon you, you have no choice, because in
the same manner that his prophecy will be verified, so must you leave the
School after him, for you are the one that he speaks about, the one who comes
after him.” The Initial Messianic and Redemptional Signs that Yeshua carried
with him from the School of the Essenes were of themselves true Signs and they
are reflected in the words of Jesus in many of his discourses reported in the
Gospels. All traditional Christianity represents the constant misinterpretation
of those Signs revealed by Jesus during the three and a half years of his
mission.
Gnomen 243
The
main error of the first interpreters of Christianity was that of trying to
finalise the Initial Signs. Aside from this all their interpretations were
exclusively in the Key to the Star of Christ without the equilibrium of the
Star of Abraham which was extremely hidden in that epoch. It had, of course,
not been missing in the School itself because its hiddenness coincided perfectly
with the secrecy of the School and with the extremely modest behaviour of the
Essenes. But Yeshua could absolutely not speak about the Essenes once he left
the School and broke his vote. Nor was the messianism that he taught in
consonance with the messianic order of the School. The very act of breaking the
oath, leaving the School and using the secret to perform miracles, distorted,
God save us, the truth of the name of God behind each sign or wonder or healing
done by him.
Gnomen 244
Both
Yohhanan and Yeshua would have awakened their own contradiction if they had
spoken about the School. People knew that whoever was part of the School was
sworn to remain and could never be detached. Also for respect to the School
they would not have talked, so as not to create
discussions about it. Each had a mission to do, a mission not sanctioned by the
teachers of the School. Silence is wisdom.
Gnomen 245
Particularly
in Yeshua’s case, any discussion of the School would have further confused
those who may have wished to follow him. If the Messianic Mission derived from
the School why not go there and search for more information? Aside from these
reasons, it seems that the question of the Essene star-based calendar, not
coinciding with the traditional rabbinic lunar calendar, was cause to much
general dissent towards the Essenes among the people, a dissent fuelled
fervently by the Cohanim and Doctors of the Law. If Jesus had shown himself
part of the Essene tradition, no discussions with the majority of Jews would
have been feasible. Yeshua had to face the doctors of the Law; it was part of
the signs of his mission, but he had to face them as one basically of their own
tradition; otherwise the messianic sign of the Jewish refusal would not have
been valid, not allowing place for the Jewish acceptance. But Jesus had to face
them on an equal level and rebuke them for their sins.
Gnomen 246
Such
rebukes were a fundamental and purposeful obligation in complying with the
messianic mission. If the Pharisees had known that Jesus was of the Essenes,
they would have excluded him a priori from any messianic presumptions. Also
Jesus from his side did not want to foment the question of traditions nor was
it in his intentions to have anyone deviate from the Tradition of the Sages,
the heredity of the Jewish people.
Gnomen 247
However
much he may have cherished the more exclusive tradition of the Essenes[54], Yeshua did not come
to teach Essene doctrines or Essene ethics or the Essene way of life. Thus he
said concerning the Doctors of the Law ‘Do that which they say but do not do as
they do’. Jesus could not have attributed anything he did to any other source
outside of the Torah, the Prophets, the oral tradition of the Sages and ‘my
Father in heaven’. The Essenes could not have place in his mission. Nor could
he associate or attribute any part of his mission to them or to the Teacher of
Justice, nor could he explain the source of the secret he used. Once he broke
with the School, either his mission would be acceptable before God or not, but
the Essenes or anything Essene could not be part of his mission, his direct
discourses or his behaviour.
Gnomen 248
And
yet in truth the Essenes and the School played a very great part in that
mission. Not only had Yeshua brought with him secrets of the Kabbalah Maasit.
He had received from the disciples of the Teacher of Justice the hidden
(Initial) ‘messianic signs’. Without those Signs, Christianity would never
have been born and Jesus would never have been able to represent any messianism
at all.
Gnomen 249
Yeshua,
having already received those Signs in the School of the Essenes and having
been an active participant in the continued revelation of those Signs as all
those initiated into their secret, took a gigantic step in opening the doors to
reveal marvellous messianic signs to the Jewish people. Jesus brought
‘Christianity’ to the world by his action, The origins, however, of that
‘messianism’ could not have been revealed until the time of the second coming
of the Star of Christ. There is no doubt now that Yeshua received signs from
those Signs by way of visions and dreams relating to the mission that he was
about to take on and that those signs convinced him of the messianic role that
was upon him. Jesus could not speak about the School and its doctrines but he
also spoke no words or teachings contrary to the Essene teaching.
Gnomen 250
This
does not refer to the oath itself and the breaking of it contrary to the Rule.
This, however, was a consequence of his decision to validate the fulfilment of
the mission he felt upon himself. It is unthinkable that Yeshua came to such a
conclusion by himself without ‘signs’ that demonstrated to him the Messianic
Vestiture and the historical redemptional role that he had been thrown into.
Jesus also believed in the Teacher of Justice as he had been taught in the
School and he believed that the signs that came were in the ‘jurisdiction’ of
the Teacher of Justice, also those that he himself received.
Gnomen 251
If
he had to separate himself from his teachers and colleagues he could, however,
not separate himself from the spiritual bonds with the Teacher of Justice. His
thought is not easily defined and I hope to take up exactly this conflictual
thought in Sefer Esther 2, God willing. Jesus believed in the Messianic Signs
of the Kingdom of Heaven in merit of the Teacher of Justice, some of which had
been taught in that Tzadik’s life time and others sent after his death, ‘signs’
which became bound to the earth by way of their revelation in the School. Thus
any ‘signs’ received by him personally could well have been considered by
Yeshua as having been sent by the Teacher of Justice. If it is true that the
Teacher of Justice had a level, after his death, of presiding over the matters
of the ‘Kingdom of Heaven’ that he had assumed the responsibility of revealing
in the School, then he also would know all that had happened with Yohhanan and
with Yeshua. He also could know how the Star of Christ was manifesting itself
to Yeshua.
Gnomen 252
After
his death it became incumbent on the Teacher of Justice to know such and to
direct the relative questions of those Signs and ‘secrets’ pertaining to the
Kingdom of Heaven. It must, however, be understood that there existed a very
particular ‘inner’ equilibrium in this relationship between the Teacher of
Justice and the talmidim of the School before Yeshua ‘took’ the ‘name’ out of
the School and performed miracles with it outside. It was absolutely not the
Teacher of Justice to order Jesus to do that mission. The mission came out even
against the will of the Teacher of Justice but he was forced to follow it from
his place above having taken the responsibility for all that he had revealed.
Nevertheless, the Star of Malchitzedek, which in that epoch begins it cycle as
the Star of Christ, called for a mission.
Gnomen 253
It
must also be understood, notwithstanding the immense ‘seeming contradiction’
that seems to imply, that although the ‘newly formed Kingdom of Heaven’ into
which the Teacher was placed was of a very high level, it was also a
punishment, that of having to follow the events on earth concerning the School.
In any case this itself may have been an enormous ‘pleasure’ as well while the
secrets were still closed inside the Essene camp. When, however, the ‘name’ was
used outside, it was unavoidable that the results would become distorted and
all this was on the Teacher’s back.
Gnomen 254
At
the same time it is true that the Star of Christ was ‘programming’ its mission.
The time had come at that 2000 year middle-of-the-way point of the great 4000
year cycle of the Star of Abraham for an ‘Anointed Mission’ on earth, a mission
to extend a new light into the world, a light that had to derive from the
blessing of the Jewish people. There was unfortunately not enough merit in
Israel to warrant God’s sending a messenger directly. But the Star of Christ
spoke to Jesus and God, blessed is He, did not speak. ‘If there is yet a man
left let him step forth and make himself heard. Yeshua saw the vision and heard
the voice. He took some steps foreword and said, ‘Here I am, I am ready’. The
voice said to him ‘You are the Christus then’.
Gnomen 255
In
that ‘historic formation’ the Teacher of Justice was representative of the Star
of Abraham which, as explained, was extremely hidden at the 2000 year mark.
Thus the Star of Christ shone the more so in an enormous illumination. Also in
all Christianity, the Star of Abraham exists but it is extremely remote and
obfuscated while in the
mission of Yeshua it was impossible that the Teacher of Justice be revealed. In
the first draft of this Sefer Ester 1 which itself has to be corrected from
margins of error unavoidable in the first 12 years, I asserted that the Teacher
of Justice may have sent indicative signs to Jesus as a hidden guide to his
mission. This must be corrected. It was recently revealed to Solly and to
Giuseppe the great suffering of the Teacher of Justice after his death because
of the terrible distortion resulting from Yeshua’s using the ‘name’ without
authorisation. Indeed every mode of Jesus’ action of leaving the School and the
Community and in performing miracles was in total contrast to the essence of
the Teacher’s commandments. It is particularly this contrast which gives rise
to many interesting queries about the relationship of Jesus to the Teacher of Justice.
It is even possible that in the mind of Jesus the ‘lamp hid under the table’
(Matthew, 5) may have also referred to the Essenes as well as to the Doctors of
the Law.
Gnomen 256
This
Book of Ester reveals the historical Initial Messianic and Redemptional Signs
which were hidden in the School of Ester of the Essenes. Those Initial Signs
also represent the true hidden ‘source’ of Christian revelation. Obviously the
Book of Ester does not reveal the ‘secrets’ themselves known in the School. We
often mention, however, the Kabbalah Ma’asit as one of the categories of
‘secrets’ known in the School and received by Jesus. Some points need to be
clarified on this subject. So that the reader gain some capsular idea of these
categories of Oral Traditions, they may be organised according to the 7 Stars
of the Redemption.
Gnomen 257
When
we speak of the Star of Abraham in terms of the ‘tradition’ we may infer the
general concept of the ‘Jewish Tradition’ or the ‘Tradition of the Jewish
people’. Generally speaking, this category includes all that which is part of
‘Official’ ‘Halachic’ and ‘Traditional’ Judaism from Abraham, our father and
until now. This includes the Pact of the Circumcision. The Pact of Circumcision
is also connected with a ‘secret’ concerning the Star of Abraham which is found
in a position of great modesty compared with the Messianic Star of Malchitzedek.
This tradition is represented by Abraham’s pure monotheistic faith in EL
SHADDAI. The great general blessing given to Abraham is called VE-YEHEI BERACHA
as known in tradition. From the time of Mordechai the Just, this blessing, in
its higher and hidden level, has been the heredity of the Head of the 36 Hidden
Tzadikim in each generation.
Gnomen 258
Also
the Hidden Tradition of the stars derives directly from the tradition of
Abraham and is the exclusive heredity of one Tzadik in every generation, the
Head of the 36 Hidden Tzadikim. This tradition concerns ‘secrets’ concerning
the stars and is of a completely different order than anything that can be
written or spoken of. I know this fact directly from the Tzadik Haim. There is
an incredible ‘weight’ and an immense responsibility connected to that
knowledge so that no one other than the Head of the Higher Tzadikim is able to
bear it. The Book of Abraham in the Completed Signs of the Final Redemption
reveals the ‘Secret’ of the Star of Abraham and the Star of Malchitzedek and
the ‘Secret’ of the Fourth Displaced Star and in general the ‘Secrets’ of the
Stars of the Final Redemption.
Gnomen 259
Generally
the term ‘secrets’ is avoided in Sefer Mishnat Haim except in reference to the
Hidden Tzadikim or when the discussion concerns hidden or ‘secret traditions’. It’s
essential to understand that in speaking of Secrets revealed through the
Completed Signs of the Final Redemption, we are not speaking about Higher
Secrets known only to the Hidden Tzadikim. The Completed Signs themselves are
the Secrets of the Final Redemption which are revealed to the world in merit of
the Final Goel. They are thus a totally different category of secrets. The
higher secrets of the Tzadikim cannot be understood unless someone has already
reached the level of those secrets, levels which are part of their ascent into
higher realms. The Secrets of the Final Redemption were secret because of their
being unknown, predisposed by God, blessed is He and blessed is His name for
eternity, to eventually being received and understood by the people of the
world. The difference is from the heavens to the earth. Hee-haw.
Gnomen 260
When
the Final Goel is chosen, the Book of the Stars of Abraham is opened and the
Secrets of the Final Redemption begin to descend. Previously they were above.
Through the prophetic dreams of Joel they are received by the fortunate ones
such as we who were lucky enough to be in the right place at the right moment
and to have a heart of faith. It states ‘The heavens are the heavens of God and
the land has He given to the sons of Man’ (Psalms, 115: 16). The Hidden
Tzadikim, in truth, know the secrets of the higher heavens of which there are
seven and they know the way of the ascent of each secret. People in the world
are not able nor must they try to understand what those superior secrets are.
Such a knowledge is outside of the level of the natural human intellect. The
Hidden Tzadikim live on a higher level in the sanctity of their secret and thus
they reach those secrets without damage.
Gnomen 261
Understand,
instead, what this Secret Donkey from the Kingdom of Heaven tells you, Hee-haw.
For all of us it is a great knowledge and an enormous privilege to know that
those higher levels exist. Let us Donkeys here on earth thank EL SHADDAI and
rejoice for the revelation of the previously hidden, unknown and ‘secret’
Completed Signs of the Final Redemption. The tradition of Abraham also contains
the Pact between the Parts which may also be called the Pact of the Redemption.
Gnomen 262
From
the tradition of Abraham derives the great virtues of hospitality and
generosity. The Arab peoples have received the tradition of hospitality by way
of Ishmael, son of Abraham. The Star of the Redemption is the ‘third’ star in
the Sign of the Stars. It is also the Star of Jacob, the third and final
Patriarch, the Patriarch in the Sign of Completeness, for ‘Jacob’s bed was
complete’ with twelve just sons’.
The second Star represents the second Patriarch Isaac, and generally we have it
under the name ‘the Star of the Construction that lasts in time’. Isaac, our
father, also represents the ‘Construction’ of the Land of Israel that lasts in
time for the Jewish people, as known that Isaac never left the land of the
Promise, as did Abraham and Jacob, so as to retain the right of the holy land
for the Jewish people even when they will be in their exile. The Star of the
Redemption must have as well a correspondence to the Three Redemptions of
Israel, that of Moses, our teacher, that of Mordechai ha-Tzadik and the third
and final appearance in the Third and Final Redemption in merit of the Final
Goel, Haim.
Gnomen 263
The
Star of Christ which as explained many times is the Star of Malchitzedek, is
not one of the 7 Redemptional Stars of the Great Cart. It’s essence is
‘Anointed’ ‘Priest’ ‘King’. Note well that this ‘Messianic Star’ is by no means
‘higher’ than the 7 Redemptional Stars; on the contrary, it is well below their
level, but its principle importance lies in ‘completing’ the 7 Great Aspects of
the Redemption for the world. This Star serves as a means by which those 7
Great Redemptional Lights of 7 Great Traditions (which may be called
correspondingly the Traditions of Abraham, of Isaac, of Jacob, of Moses, of
Elijah, of Mordechai and of Esther) are taught and extended to the world.
Gnomen 264
Without
the ‘messianic priest to God on high’ there would be no opening to the nations
to come under the redemption. The prophecy of when one brother arises the other
shall fall (Genesis, 25: 23) at the time of Jesus’ mission, came, unfortunately,
at the time of Jacob’s being down. Thus Christianity’s destiny, under the Star of
Malchitzedek, came out for the nations of Esau. The Second Coming of the Star
of Christ called in the Final Redemption, Star of the Completed Signs (the Star
that Astounds), is in the Sign of Reunification and Reconciliation. In this
phase of history, it binds the Jewish tradition of the Altar of Judah to the
New Tradition of the Children of Malchitzedek (mostly ex-Christians) to the
Altar of Malchitzedek.
Gnomen 265
In
truth, I have seen it. In the first 4 years of this mission, I was directly
under the influence of the Messianic Star of Christ. In those first 4 years of
the ‘opening’ of this enormous ‘mission’[55], this Star was in a
state of illumination, as similar as it may possibly be within the present
time-cycles of this Star to that 4 year period of Jesus’ mission. This was for
the sake of my understanding how Jesus was perceiving the world during his
mission, to understand the celestial bonds that were upon him, to know the
enigma of being misunderstood in an impossible situation created by the ‘truth’
of what must be said in the name of this mission, to see how even the rocks
speak to you and tell you who you are and to second the truth that you speak.
If not for the Sign of the Donkey who brought me down to size at every turn, I
would have believed myself I don’t know what[56]. If not for his constant
braying and Sign-playing, I would not have come out of it alive. But it was all
meant for my understanding to help me explain Yeshua’s mission to Jews and
Christians.
Gnomen 266
In
the second period of 6 years, I was again under the Messianic Star but in the
hidden Donkey Signs of Ester or Sign of the Donkey, mashiahh ben david. That
was for the sake of the completion of the Messianic Signs for the people of
Israel. All those messianic stellar influences are marvellous and incredible,
the Joseph Signs in their way and the David Signs in their way. In the Final
Redemption the 7 Great Traditions represented by the 7 Redemptional Stars of
the Big Dipper become bound to the world by way of the Messianic Star of Christ
in the vest of the Messianic Donkey who eats the Bread of all the Messianic
Signs and explains the Final Redemption. The Star of Christ is necessary
because in the joining of the two sets of Signs, the lost sheep of the house of
Israel can return and the good of the nations may take on the true monotheistic
faith and find their salvation on the Altar of the Malchitzedek and Altar of
the Nations in the House of Prayer of the Final Redemption.
Gnomen 267
Thus
the Star of the Redemption is representative of the Perfect Equilibrium, as the
Third Patriarch who binds the blessings of Abraham and Isaac to their Perfect
Balance and as the Final Redemption which binds the First Redemption in Egypt
and the Second Redemption of Purim (as well as the ‘messianic salvation’ of the
mission of the Sacrificed Ram) to its Perfect Balance. Thus the Star of the
Redemption of the Final Redemption also binds Jews and Christians in a new bond
of faith and friendship during this Fourth Generation. One can already see this
in the hundreds of Christian groups, generally Protestant, who love Israel and
work for the betterment of the State of Israel.
Gnomen 268
In
the Final Redemption, the Star of Abraham returns for the great 65 year period,
in the closure of its 4000 year cycle. So too the Star of the Redemption brings
with it all that which is ‘redemptional’ from the Pact between the Pieces made
by Abraham. So to speak, the elevated parts of the split animals are united and
their ‘hearts’ reconciled in the Great Unity of the Faith of Abraham. But
unlike the great hiddenness of the Star of Abraham at the 2000 year mark, in
the Final Redemption there is a Perfect Balance between the Star of Abraham and
the Star of Malchitzedek, as alluded to in the meeting of Abraham and Malchitzedek
in the valley of ‘shave’ or valley of the Perfect Equilibrium. This perfect balance,
with the revealing for all the true traditions, sends the Star of Christ into
its Correction Phase, to destroy the historical golden calf of traditional
Christianity so that the unification be possible.
Gnomen 269
Jesus
tried. He said ‘I am not come to deny Torah or Prophets but to complete’ - but
the time was in contrast to any completion or any corrections. The Star of
Abraham was almost invisible. The Star of Malchitzedek was disproportionately
luminous. There was too little merit in Israel, the leaders were corrupt and
the Doctors of the Law were false-hearted. It was the turn of the ‘nations’ of
Esau and although they were totally encrusted in idolatry, they had virtually
no commandments with which to become hateful in the sight of the Lord. The 7
Laws of Noah, or of the children of Noah, were unknown to them. They had,
however, laws of respect for parents and elders and many ways of derech eretz
acceptable before Heaven. The Star of Christ was destined to search out the
fulfilment of its mission among the descendants of Esau.
Gnomen 270
The
Star of Malchitzedek receives a tenth of the Star of Abraham, as Malchitzedek
received the tithe from Abraham, our father. Notwithstanding this enormous
difference of levels, the Star of Abraham needs, nevertheless, the Star of Malchitzedek
for the completion of the blessing of Abraham to a multitude of nations. It was
thus Malchitzedek who blessed Abraham and distributed bread and wine, so that a
tenth of the blessing of Abraham be extended to the world by way of a
‘messianic mission’ to God on high, the God of all men and women. Thus the
great blessing of Abraham himself does not reach completion unless it is
accompanied by the Mission of Malchitzedek. Therefore Malchitzedek is Priest to
God on high, King of Salem. He represents the Messianic Mission dedicated to
the pure monotheistic faith that completes the prophesied House of Prayer for
all the nations at Jerusalem and at BeerSheva. This is possible only in the
Final Redemption when the Star of Abraham and the Star of Malchitzedek have
returned to the Valley of the Perfect Equilibrium.
Wednesday
22 November 1995
Peretz
Green
Sarzana
Gnomen 271
Malchitzedek
is ‘my King is Justice’. This is a messianic term. In Jewish tradition one
often refers to ‘the Messiah-King’ and Christianity calls Jesus Christ-King.
But the Messianic Mission is a ‘king’ to the world because it teaches to all
that ‘my King is Justice’ ‘Justice itself is my King’ ‘the God of Justice is
the only King’. So will the future Messiahs teach that no man is a true king,
and no king of flesh and blood represents true justice. The only true King is
the God of Justice and only Justice itself is the ‘King Messiah’ worthy of
reigning over the world. So will be the balanced teaching of the Messiahs to
come. In the time of that middle-cycle, the Teacher of Justice was under the
Star of Abraham. Jesus was under the Star of Malchitzedek. The gap between them
was immense and there was no proper balance. The only thing visible was the
Star of Christ that shone with such a refulgence that it captured the minds and
the hearts to itself. It became king unto itself. Yeshua was caught in the
Christ-trap of the middle cycle of the Star of Abraham.
Gnomen 272
There
was, of course, a Perfect Equilibrium of the redemptional stars at the time of
the first redemption. The Star of the Redemption came out in full with the
relationship of the Star of Abraham and the Star of Malchitzedek guiding Moses
and Aaron in their lives. We diminish any discourses of the stars concerning
that first redemption, however, because after the Burning Bush, Moses and Aaron
were guided directly by the directly spoken commandments and words of God. It
is important, nevertheless, to understand that the time of the redemption from
Egypt was also under the Star of the Displaced Fourth Generation of that epoch,
coming after the Stars of Abraham (and the accompanying Star of Malchitzedek),
of Isaac (Star of the Construction) and Jacob (Star of the Redemption). The
redemptional and messianic relationship was formed between Moses, the Goel, and
Aaron the ‘Anointed Priest’. Moses, our teacher, was also relatively detached
from the people, being constantly in dialogue with or in reception from or in preparation
for the reception from God. Aaron was the chief intermediary between Moses and
the people, as is known in tradition that ‘Aaron loved peace and ran after
peace’ and he too was greatly loved by the people because he mixed with them
and often helped them with their personal problems. It was Aaron as High Priest
who blessed the bread and sanctified the wine in the Sanctuary according to the
statutes commanded by God for the priestly order.
Gnomen 273
In
the second redemption of Israel,
the Star of the Redemption was shining in virtue of Mordechai ha-Tzadik. The
Star of Abraham shone on him while the Star of Malchitzedek shone on Queen
Esther in the Sign of the Hidden ‘Kingship’ of God during the times of Exile.
The first redemption was under the name ‘EHEYE’ (the first name). The
redemption of Purim under the middle name ASHER which, as a name of God has no
defined meaning until the third name and last ‘EHEYE’ is revealed. Also the
revelation of the Initial Signs in the hidden School of Ester of the Essenes
was in the name of ‘ASHER’. Therefore the Teacher of Justice knew that the
School he founded had to be hidden, at least until the very end when the ‘great
miracle’ of the redemption would take place.
Gnomen 274
In
the framework of the Essene Messianic System, the Teacher of Justice himself
was in the redemptional position under the Star of Abraham while all the rules
and ‘new laws’ for that ‘new rite’ and the ‘new unction’ of that ‘new pact’
etc. were in full function within the messianic structure of that hidden
institution. There were three functioning messiahs at all times, each with his own
type of unction etc. The balancing Star of Malchitzedek was fulfilled in such a
way. All this, however, was hidden in the School. Outside, however, the Stars
of the Redemption were not in harmony.
Gnomen 275
The
Star of Abraham was too far away and its true light far from the people. The
Jewish tradition was there but the true light of that tradition was totally
missing (except for the Essenes) even in the Temple or especially in the
Temple. This is the meaning of Yeshua’s ‘Do as they say but do not as they do’
(Matthew, 23: 3). The true Tradition is not missing or lacking but the true
spiritual light of the tradition is virtually non-existent. Without that true
Jewish tradition in vigour the Star of the Redemption could not shine. Nor was
there anyone to stand up with the people to teach them repentance with love and
to help them in their faith by showing them the ways of the faith. The missions
of Yohhanan and of Yeshua came to fulfill these two great lacking elements in
the people. The time, however, had not come and there had been no permission
for such. The Universal Star of Christ, nevertheless, was illuminating the
heavens and was searching for the one who would carry its mission. In one way
or another that Star, in that phase of history, ‘required’ a mission.
Gnomen 276
One
can from these Star-Signs better understand the direction of any true prophetic
mission that might have proceeded in that epoch. Unless the permission for such
a mission would come from the Teacher of Justice himself, no mission could
acclaim itself as a messianic mission under the Goel and would heavily
risk becoming idolatrous. Yeshua did not realise this because his thoughts were
on the people of Israel and at that time the risk of Jews falling into an
idolatrous cult to any one person was virtually nil. Some of his words may
indicate that he perceived a prophetic truth that his ‘message’ would
eventually be extended throughout the world, but his intention was the
‘message’ that he was teaching, not idolatrous doctrines built upon him.
Nevertheless, the Signs of the Stars at that time were leading to the nations.
Gnomen 277
The
unbalance between the hiddenness of the Star of Abraham and the brilliance of
the Star of Malchitzedek, through the mission of Yeshua, was the stellar cause
to the unbalanced Christianity that was born of it. The tradition of Abraham
was practically unseen and the Star of Christ was ‘everything’, an illumination
so great that it allured all onlookers into thinking that it was the ‘great
everything’. In truth it was at best the opening and the beginning of an
indefinable revelation. In the end it was the reason for which ‘ASHER’ was
misread in ‘ROSH’ (instead of
ALEF-SHEEN-RESH – RESH-ALEF-SHEEN) ,and the ‘ROSH’ arose, detached
from the source of the true order of the letters, to become a ‘Head’ onto
itself. If Jesus would, for hypothesis, have been able to say: “I am following
my Teacher who is the same Teacher of Justice of the Essenes” only then could
there have been a Perfect Balance between Goel and Messiah and between the Star
of Abraham and the Star of Malchitzedek.
Gnomen 278
The
Star of the Redemption of the Final Redemption is complete in all senses. As
Jacob, our father, is the final Patriarch, the Final Goel is the Jacob of
history whose blessing includes all the past history of ‘EHEYE ASHER’; and all
is finally bound to the great global comprehension of the New Great and Final
Redemptional Revelation of the final ‘EHEYE’ completing all the historical
cycles of the Divine Design in history in the full name ‘EHEYE ASHER EHEYE’.
Here the ‘messianic sign’ is put on a Donkey’s back as he brays out the Completed
Signs of the Final Redemption. ‘The same devastation shall not happen twice’.
The Man of the Signs falls several times and is corrected by the Tzadik Haim,
but after 12 years, the ‘Messianism’ that Peretz was feeling through all those
Donkey-hugs settles back on the Donkey’s hide and finally Peretz can relaxedly
explain that the Messiahs who will come to fulfil the Messianic Roles given by
the Star of Malchitzedek are only the holders of the Titles of the Donkey’s
Signs and should never let it go to their heads. The true elevation of the
Final Redemption for all humanity is the Goel, Haim, chosen to teach and to
guide humanity in the ways loved by the Lord, our God.
Gnomen 279
In
the first redemption, the Torah was revealed containing the laws for the Jewish
people. In the redemption of Purim, the Torah was re-established for the Jews
by way of the re-establishment of the Sanhedrin and the establishment of
Schools of Torah for Jewish children. In the salvation of the Sacrificed Ram, a
spirit of God’s ‘grace’ went out to the nations, but they remained orphans to
any true ‘new law’ as promised in the New Pact of Jeremiah. It will be taken
up, God willing, the fact that the ‘new law’ of the ‘new pact’ established by
the Teacher of Justice was by no means adaptable by all, not to most Jews and
certainly not to the nations who generally stood at a plutonic distance from
the laws of the Torah. The severity, austerity and rigidity of the Essene Rule
were much greater than the normal rabbinical halacha in many ways.
Gnomen 280
Such
was definitely not the teaching of Jesus in his mission. Even though he says
‘Follow the narrow path’ one can feel throughout the Gospels that he was
concerned with lessening the ‘burdens’ exacted by the rabbis. His, however, was
not a diatribe against the halacha, but may be compared to Conservative Judaism
in our days which wisely attempts to utilise the many possible halachic ways to
lighten the burden of the halacha. It is and has been, unfortunately, the
tendency of ‘orthodox’ or ‘strictly religious’ rabbis to walk in exactly the
opposite direction. We may take a great lesson on this from Yeshua’s teaching.
Even 2000 years ago such a lessening of the burden of the halacha was necessary
for the benefit of the people. How much more so in the world of today!
Gnomen 281
In
any case, those Jews who need a New Law because they have lost contact with the
halacha for a thousand possible reasons may rejoice in the New Law of the Final
Redemption for the Altar of Judah. So too those of the Lost Sheep of the House
of Israel in their return home to the Altar of Ephraim will find their New Law
and their new life, for in it they have returned to the Torah and to the holy
tradition of Israel but in a renewed form easier for them to embrace. And the
nations of the Altar of Malchitzedek will find solace, satisfaction and an
enormous faith and new understanding in the New Law of the New Pact of the
Final Redemption in its application to the Nations. These three categories
comprise The Redemption of the Great Israel whereas these three categories
together with Islam on the Carpet of Islam in the House of the Final Redemption
are called the Great Universal Redemption. It is the Star of the Redemption
which establishes the correct equilibrium of the New Law for all levels.
Gnomen 282
At
the time of King Solomon, the Star of Malchitzedek, at the 1000 year mark in
its path with the Star of Abraham, was in the position of Anointed-King. The
time was positive. The people were united in the land. The Star of Abraham was
shining. The Tradition was prevalent and prophets were found. The prayer of
King Solomon at the inauguration of the Temple in Jerusalem was a great
redemptional and messianic call to the world at large to do homage and to serve
the God of all mankind who revealed Himself to Israel at Sinai. In the 4 Star
Big Dipper Handle in the calculation of 4000 years, the second Star after the
Star of Abraham is the Star of Isaac or the Star of the Construction that Lasts
in Time. Sometimes we have called it the Star of King Solomon but in truth the
Star of King Solomon is the Star of Malchitzedek at its 1000 year position and
is therefore not of the 4 Stars. It was, nevertheless, in conjunction with the
Star of Isaac or Star of the Construction that Lasts in Time. The First Temple
was built only at the conclusion of a thousand years when the Star of King
Solomon (Malchitzedek) was in conjunction with the Star of the Construction
that Lasts in Time.
Gnomen 283
The
Temple was constructed and consecrated. The Glory of God filled the interior of
the House of Sanctity. The God of Israel blessed His House and His chosen
people rejoiced in the goodness of their portion. No other nation outside of
Israel has ever seen the revelation of the Glory of God. Four redemptional
stellar phases were necessary to arrive at the Construction of that First
Temple: the guide of the Star of Abraham (the continuation of the
Tradition throughout); the ‘unction’ of the Star of Malchitzedek (the
extremely high level of Sanctity in the unction of the High Priesthood of
Aaron, however, derives from the ‘redemptional binding’ of Isaac sanctified as
a holocaust on that altar, and is thus of the Star of Isaac. Needed was the
‘messianic unction of a king, the king of Jerusalem; thus the ‘mission’ of King
Solomon was under the Redemptional Star of Malchitzedek.); the Star of the
Redemption (during the entire first redemption); the Star of the
Construction that Lasts in Time in conjunction with the Star of the Fourth
Generation (the redemption from Egypt was under the Star of the Fourth
Generation; out of the ‘destruction’ of Egypt and Egyptian idolatry came the
‘construction’ of the Jewish nation in the true faith).
Gnomen 284
Thus
the 4 Redemptional Stars and the Accompanying Star of Malchitzedek are needed
to arrive at the Construction loved by God that Lasts in Time. These are the 5
Stars seen in the Sign of the Stars. The 5 principle Altars of the House of the
Final Redemption derive from these 5 Stars: the Altar of Judah (Star of
Abraham); the Altar of Ephraim (Star of Isaac); Altar of the Anointed Priest
(Star of the Redemption in conjunction with the Star of Malchitzedek); Altar of
Malchitzedek (Star of Malchitzedek under the Star of the Redemption; Altar of
the Prophet Elijah (Star of the Fourth Generation in conjunction with the Star
of the Construction that Lasts in Time.
Gnomen 285
The
Priesthood of Malchitzedek, Priest to God on high, lasted until the birth of
Peretz, son of Judah and of Tamar. Tamar had been the heiress to the Tradition
of Malchitzedek. Judah was heir to the messianic blessing and the future
Messiahs at Jerusalem must be of the tribe of Judah. Therefore Peretz born of
their union is a ‘messianic sign’ because he incorporated the ‘Balanced Union’
between the Star of Abraham (the ‘Jewish’ tradition) and the Star of Malchitzedek
(the tradition of ‘universal messianism’). As the position of Peretz, Man of
the Signs, the Peretz of Scripture was not the Messiah, but the receiver of
both ‘Sets’ of the ‘Messianic Signs’ to be passed on in heredity. There are
thus many messianic allusions in the story of Judah, Tamar, Peretz and Zerah.
Gnomen 286
None
would have believed at that time that Judah would conceive children with Tamar.
Even more, Judah of himself would not have united with Tamar at all. Tamar must
disguise herself in prostitutes garb in order to fulfil the ‘messianic union’.
Only a short time before the birth of Peretz and Zerah does Judah come to know
that Tamar’s children are his and belong to him. And Peretz already from inside
the womb was so enthralled with the Completed Messianic Blessing from his
father Judah and his mother Tamar that would be born with him, rushed with
great velocity to break out of his maternal boundaries to announce for the
world that the barriers which had previously impeded the Formation of the Great
Israel had finally been broken down.
Gnomen 287
With
the birth of Peretz, however, the ‘Signs’ of the ‘Universal Priesthood’ of the
Tradition of Malchitzedek were united with Judah’s household. In order for it
to come out again to be a guiding light and a blessing for the nations,
millennia would have to pass. And yet it had to come out eventually
because the ‘Messianic Salvation’ could never be completed for the nations
without it. In essence Malchitzedek’s original Priesthood had failed among the
nations encountered in the land of Canaan between the time of Abraham and that
of Tamar. Their idolatry was unbreakable. The mission of Malchitzedek’s
heredity had found no adepts. No House of Prayer had been established to ensure
a growing congregation. Tamar was the last heiress of Malchitzedek who lived in
the true faith of the One Living God.
Gnomen 288
It
was for this reason that Tamar risked everything in order to conceive an heir
to the messianic blessing. This comes to explain why the ‘universal messianism’
of Malchitzedek must be within the framework of the ‘Jewish’ House of Prayer
while at the same time an extension in the true faith to the nations at large.
In the tragic mission of the Sacrificed Ram, Israel was totally lacking in
merit and the universal messianism went out separated from the ‘authorised’
Priesthood of the Jewish tradition and in the end became separated from the
pure monotheistic faith of the Second Commandment. All the Priests of all
traditional Christianity have for 2000 years taught a false ‘associated’ faith
totally against the Faith of Abraham in EL SHADDAI. Without the tradition of
the Star of Abraham, the Star of Malchitzedek is unable to maintain the Balance
of the true faith. And in order to attempt to regain its lost balance, it
falsifies the true faith. Therefore the great extension of Japhet, in order to
learn and to remain in the true faith, must dwell in the house of Sem.
Gnomen 289
The
Prophetic Tradition of the Fourth Displaced Double Star of the Fourth
Generation derives from the Tradition of the Second Commandment. The term
itself Fourth Generation is primarily from here. The 4 Stars in the scheme of
400 years (more exact would be ‘the 5 Stars in the scheme of from 400 to 500
years) finish in the first redemption in the double-prophetic-sign: destruction
of idolaters, evil-doers and non-believers during the fourth generation;
miracles, salvation and redemption for those who follow the true God and only
Creator of all that exists and who walk in His ways. Those 500 years of the
cycles of these 5 redemptional stars, from the Star of Abraham to the Star of
the Fourth Generation in Egypt were necessary to establish that first great,
unique and everlasting redemption at the hands of Moses, our teacher, and to
bring the Hebrew nation to the amazing and awesome revelation at Sinai.
Gnomen 290
In
that great Fourth Generation Israel became commanded in the Prophetic
double-sign: In its faith and good actions it was saved and redeemed; in its
lack of faith and unlawful actions it was punished. The tradition of the Torah
and the oral tradition of Moses explained every detail of what was lawful or
unlawful. Israel, however, is weak in its faith and strong in its stubbornness;
it slips and slides and after Joshua it falls into the depths of ignorance,
instability and idolatry as the nations around it. How the greatly enlightened
generation of the desert descends into the abyss of total oblivion to its own
elevation is beyond the realm of simple or complex rationalisation. It boggles
the logic of even the keenest minds of history. Not all can we judge, however.
For if we are astonished that after a 500 year preparation to arrive at the
direct revelation of God, still the people had not become stable in their faith
and would again soon cling to idolatry, what might we judge of the Star of
Abraham come to teach the pure monotheistic faith to a multitude of nations and
in the final phase of its 4000 year cycle still finds a world of pagan
credence, idolatrous doctrines and everything except the simple faith in the
One Living God?
Gnomen 291
The
first redemption, nevertheless, was established in the world forever. The light
and the sanctity were there for those who desired it. Candles were kept lit
from judge to judge, from prophet to prophet. They lit their candles with the
sun and did not get burnt, protected under the Shield of Abraham in God’s mercy
on the descendants of the Patriarchs. There was hardly any national unity until
Samuel renewed the Pact of Israel in terms of the unification of the tribes and
established the monarchy. The first king anointed was Saul and after him David
to whom it was promised that the messianic blessing promised to Judah would
come through him. In any case national unity was building and at the time of
King Solomon, the third king of Israel, was at its highest. Permission was
given for the First Temple to be built at Jerusalem.
Gnomen 292
The
‘Completed Messianic Signs’ of that epoch went to King Solomon’s head. He built
a palace with a thousand rooms to keep his wives and concubines. He built
stables in many places and cared greatly for his horses. He placed heavy taxes
on the people, especially on the ten tribes other than Judah and Binyamin until
they were fed up with paying for his wives and horses. After King Solomon’s
death came the rebellion and the division of the Kingdom and again Israel sank
into the depths of sinfulness, error and indifference throughout the period of
kings. At the time of the Prophet Elijah only 7000 souls had not bowed down to
Baal.
Gnomen 293
In
those dark periods, the light and holy power of the Prophet Elijah and after
him his pupil Elisha, are revealed in the Book of Kings. At that moment in
history, even with the Temple standing, there was none to maintain the true
sanctity of the Torah. A ‘new institution’ was needed, an institution of holy
men of a very sanctified level whose purpose it was to ‘counterbalance’ through
their hidden holy service to God, in elevation and in suffering, the enormous
void and lowliness of the nation. The School of Prophets was established,
headed by the Prophet Elijah. Later on one may make a comparison to the
‘institution’ of the School of the Essenes by the Teacher of Justice who was the
head of the 36 Hidden Tzadikim of his generation. In both historical periods
the ‘new institution’ was an absolute necessity, due to the baseness of the
time, for the continuation of the people of Israel.
Gnomen 294
The
hidden prophets of the School of Elijah were not the ‘hidden Tzadikim’ but the
nucleus from which eventually the ‘institution’ of the 36 Hidden Tzadikim would
be formed. The fixed number of 36 Hidden Tzadikim was established later during
the life-time of Mordechai ha-Tzadik. Also those of the School of Ester of the
Essenes were righteous and holy men who followed to the letter the teachings of
the Teacher of Justice and were introduced into ‘secrets’ revealed by him, but
they themselves were not of the 36 Hidden Tzadikim of every generation.
Mordechai ha-Tzadik was the first Head of the 36 Hidden Tzadikim. The Prophet
Elijah, of blessed mentioning, is the Head of the Men of the Ascent. This means
that in every generation, of the 36 Hidden Tzadikim, one is the Head; and in
every generation Elijah the Prophet is the Head of all the 36 with the title
Rosh Anshei ‘Aliya but is not counted in the number.
Gnomen 295
That
Mordechai ha-Tzadik was the Head of the 36 Hidden Tzadikim of his time is a
‘hidden teaching’ which I received directly from the Tzadik Haim. Since the
resurrection of the Tzadik Haim, this information concerning Mordechai the Jew
has been extremely important in understanding the great historical hidden
redemption of Purim and its hidden relationship to the Teacher of Justice and
to the School of Ester of the Essenes. In general, however, and this is a
teaching of the Final Redemption which will be greatly appreciated in the
future generations of the Redemption, for the last 2500 years, the world would
not have remained but would have been totally destroyed, God forbid, if not for
36 Hidden and Suffering Tzadikim in every generation.
Gnomen 296
Three
Stars are left of the Seven Great Pillars of the Redemptional Construction.
After we have understood the traditions connected to the Star of Abraham
(Jewish Tradition), the Star of Isaac (Construction that lasts in Time), the
Star of Jacob (the Tradition of the Redemption itself), the Star of the Fourth
Generation (Prophetic Tradition (and the Star of Malchitzedek representing the
Tradition of Universal Messianism, although not included in the Seven), there
remain the Star of Ester, the Star of Mordechai and the Star of the Goel. These
three Stars complete the Traditions needed to complete the Final Redemption.
The Tradition indicated by the Star of Mordechai is exactly that of the 36
Hidden Tzadikim. Without this redemptional element Israel and the world would
never have come to its Redemption.
Gnomen 297
The
Tradition of the 36 Hidden Just is the highest in existence, and the Tradition
of the Head the of 36 Hidden Tzadikim is yet higher. The Head of the 36 Hidden
Tzadikim in every generation is in ‘contact’ with the Prophet Elijah and has
‘inherited’ the ‘Secrets of the Final Redemption’ from him. It is for this
reason that it is a ‘virtual’ truth to say that the Head of the 36 Hidden
Tzadikim in every generation is worthy of being the Goel. This is because he
has received the ‘Secrets of the Redemption’ or that which is called ‘the
Secrets of the Kingdom of Heaven’ and, if there was sufficient merit in the
world, it is conceivable that these be opened for the world. It is for this
reason that there is no option other than to conclude that the Teacher of
Justice who revealed some of the secrets of the Kingdom of Heaven within the
closed context of the Hidden School of Ester of the Essenes, was not simply one
of the 36 Hidden Tzadikim but the Head of them. It was therefore he who
possessed those secret keys and therefore he who knew how to establish the
complex messianic order of the School.
Gnomen 298
The
Tradition of the 36 Hidden Just is not the Tradition of the ‘Secrets of the
Redemption’. Those Secrets of the Kingdom of Heaven are a separate entity known
exclusively to the Head of the 36 Hidden Tzadikim in every generation, but
those secrets do not constitute the Hidden and Secret Tradition of the Tzadikim
which is of a completely different category and of a spiritual elevation
totally unknown in the world. Only the glimpse given in Kings of Elijah and
Elisha is that which in Scripture most closely characterises their exalted
level. This Tradition is totally oral and can never be written; it is outside
of the nature of this world and has therefore no description in words to be
defined according to the natural understanding of the human brain. For this
reason it is prohibited to attempt to write anything of it; whatever words
might be used would be a falsification of whatever is being described. This is
a very important teaching that I received directly from the Tzadik Haim.
Gnomen 299
The
Hidden Tradition of the 36 Hidden Tzadikim is passed down orally and in hidden
ways from each teacher to one pupil prepared by him for that reception. No one
may enter into the Hidden Tradition by his own will. A pupil is selected by his
teacher who already knows from above who his talmid is. The 36 Hidden Tzadikim
are all Jewish-born males circumcised in the Pact of Abraham. Each one of them
receives the tradition from his teacher and follows the ways of his teacher.
The elder among them, not in age but in level, is the Head of the Hidden
Tzadikim. The Head of the 36 Hidden Tzadikim receives the ‘Secret Tradition of
the Redemption’ directly from the Prophet Elijah, of blessed mentioning.
Gnomen 300
For
the sake of comprehension in the Final Redemption one must know of the
existence of the 36 Hidden Tzadikim in every generation, without which there
would be no redemption. From the birth of Abraham, our father, the world
existed in the merit of his pure faith. From the time of Isaac’s binding and
his being saved of that sacrifice, the world existed in virtue of that
sanctification. From the time of Jacob’s triumph over the ministerial angel of
Esau, the world existed in the merit of Israel, our father. From the time in
which God revealed Himself at Sinai and gave the Torah to Israel at the hands
of Moses, our teacher, the world existed in virtue of that unique revelation
and that Holy Law.
Gnomen 301
From
the time of the First Temple at Jerusalem, from the moment in which the Glory
of God descended and filled the Beit ha-Mikdash, the world existed in virtue of
the House of God. Unfortunately that merit became tainted after the division of
the kingdom; Israel fell into idolatry and Judah into arrogance; in general
both fell into the many sins lamented on by the Prophets of Israel. In Judah
where the Temple was standing, there was hypocrisy and insincerity, and
compassion on the widow, the orphan, the poor and the needy was lacking. If not
for the merit of Elijah the Prophet and for his School of Prophets during those
dark periods, the world would have been destroyed, Temple and all. That merit,
together with the continuing tradition of the prophets of the School, was the
merit in virtue of which the world remained in its existence.
Gnomen 302
That
merit lasted for several centuries also after the ‘ascent’ of the Prophet
Elijah until the time of Mordechai ha-Tzadik and the establishment of the
‘institution’ of the 36 Hidden Tzadikim. And as Elijah himself did not die so
too his merit was always alive throughout the centuries. Until the time of
Mordechai ha-Tzadik, however, that exalted level and enormous merit of the
Prophet Elijah was a necessity for the existence of the world and only when the
number of the Hidden Tzadikim was fixed and they entered into that holy hidden
pact, then, and for the generations to come, was there sufficient merit in the
world to maintain its existence.
Gnomen 303
The
Hidden Tzadikim know the truth and they live in the holiness of that truth. The
world could not stand if in it there did not exist these ‘Sons of the Ascent’
who know the ways of the Ascent in their knowledge of the truth and they bear
the weight and the suffering of that exalted privilege. The Lord, our God,
loves them for the holy level to which they have reached and He takes great
pity on their self-accepted suffering and in His great mercy He forgives the
sins of mankind and the world continues on its path so that it might arrive in
the end to its final redemption.
Gnomen 304
Since
this subject involves the merit upon which the world stands, some may wish to
have a clarification about the merit of the messianic sacrifice of the
Sacrificed Ram in comparison to the merit of the Hidden Tzadikim. The truth is
that there is no comparison to be made; the parameters of one have nothing to
do with the parameters of the other. The trap-laden mission into which Yeshua
fell was a necessity in the Divine Design in history in order to bind in the
end the elements of the lost sheep of the house of Israel and the good people
of the Christian nations to the final redemption. It was not Jesus’ level, in
the higher sense mentioned above, that made his mission great; it was the
historical position of that mission that made its name great among the nations.
Jesus was by no means on the level of the Hidden Tzadikim and the highest level
of the ‘secret tradition’ that he received with the Essenes was the kabbalah
ma’asit which is a separate category of secrets not having to do with the level
of the Sons of the Ascent although they too possess the ‘secrets of the
kabbalah ma’asit’, each according to the particular reception from his teacher.
Gnomen 305
The
Pillar of that messianic mission of sacrifice was not a pillar that held up the
world; it was a Pillar to which great multitudes of people would cling so that
in the end they might come to salvation. The world did not remain in existence
because the Ram was sacrificed but because Isaac, the Patriarch, remained in
the world. Nor was it the ‘level’ of the Ram that made its sacrifice carry such
an importance for the future generations, but only the unique situation that
had created the need for that sacrifice.
Gnomen 306
The
level of Yeshua compared to the level of the Teacher of Justice was similar to
the difference in level between Isaac, our father, and the ram. There is no
comparison to make. It is only for God’s grace on the world that He has created
and on the mankind that He wishes to bless that He created the necessity for
Isaac to be substituted by the sacrificed ram thus necessitating Isaac’s having
to be thankful for the merciful Providence of God who chanced the ram to be
taken in his stead. In the same way also the Jewish people will come to
understand that we all need each other for the completeness of Israel’s mission
and that the Ram was instrumental in bringing about that completeness.
Gnomen 307
It
is for this reason that the ‘ram ready for its sacrifice’ was one the important
elements created by God before the Shabbat of Bereishit. It had to exist in the
preparation of world history for the sake of its final redemption. So too the
Staff of Moses is among those elements. The name of the Final Goel, however, was
written before the creation of the world, so too the Holy Throne of the Divine
Glory. So has that name now been revealed for all the future generations,
‘Haim’ - ‘Life’. And once it is known, all agree that there is no name more
fitting to the Final Redemption than that of the Resurrected Goel, Haim.
Gnomen 308
Perhaps
it is possible to speak indirectly in relation to the Hidden Tzadikim as
conducting the Hidden Redemption of mankind. For sure the Final Redemption
would never have arrived without them. Aside from this both Mordechai ha-Tzadik
and the Teacher Haim were the Head of the 36 Hidden Tzadikim (and both were
from the tribe of Binyamin). So too the attempt to bring the redemption to
Israel and to the world by way of the Hidden School of Esther of the Essenes
was the work of the Teacher of Justice who was Head of the Hidden Tzadikim in
his generation.
Gnomen 309
The
time of Mordechai ha-Yehudi (the Jew, as he is called throughout the Megilat
Ester) however, was not as yet under the Sign of a revealed formation of the
bond of the New Kingdom of Heaven with the world or under the Sign of the
Resurrection. Such was a development from the revelation of the Initial
Redemptional Signs in the School of the Essenes, to be completed only with the
Final Redemption. The fact is that the Teacher of Justice had planned and
established a Source in the world for a Great Hidden Redemption in the manner
of a large, historic Purim. At the same time he prepared his pupils for the
necessary Holy Wars of God in the manner of a Great New Historic Hanukah. His
talmidim, even well after his death, were rooted in the concept that it was
absolutely prohibited to reveal anything of that Hidden Purim or to begin to
open that Hanukah outside until permission would come from above and they would
be directed as to how to go about that mission.
Gnomen 310
Yeshua’
messianism of that unworthy time came in his belief, after his analysis of
Yohhanan’s defection and after he had received secrets of the kabbalah ma’asit
and after his receiving ‘signs’ and ‘directives’ from the influence of the
‘Star of Christ, that he was responsible for opening the New Messianic Hanukah.
Also for these reasons, Yeshua
could speak nothing of the School of the Essenes so as not to be accused of having
taken secrets from the school and that he went against his oath. He could not
reveal its Hidden Purim nor had permission been given to use the Initial
Messianic Signs for opening the New Hanukah. As mentioned previously, Jesus’
‘lamp under the table’ that should be shown to all, may well have been an
apologia pro vita sua in justifying his initiative in leaving the School and
assuming his mission.
Gnomen 311
Thus
in that situation, for the sake of comprehension, the Teacher of Justice was in
the position of the Star of Mordechai ha-Tzadik and the School that he formed
was under the Sign of the Hidden Star of Esther. Therefore a truly great
historic Purim could have been born from the Essene School. Also the Initial
Messianic Signs in the School which were integrated into the complex messianic
orders, including messianic priests, soldiers and troops in preparation for the
great Holy Wars of God, could have eventually procured a great new Hhanukah for
the nation and eventually for the world, but such had to be with permission.
Gnomen 312
Had
a ‘mission’ not exited from the School perhaps things might have gone
differently but it’s too difficult to speculate on a ‘redemption’ that might
have derived from it. In any case, once the ‘mission’ was brought out into the
open, no longer was it possible that any permission be given in the School for
such. The great merit of the School itself diminished, the credibility of the
strength of the oath upon which those secrets were transmitted had been lowered.
The mission of Yeshua, nevertheless, because of the force of the Initial Signs
behind it, became the source of a great albeit distorted New Light of Hanukah
for the nations. That distortion would last until the Great Correction of the
Second Coming of the Star of Christ announced by the chosen Tzadik, the
Anointed Judge of the Kingdom of Heaven, the Goel Haim, in the Completed Sign
of the Stars.
Gnomen 313
The
‘messianic mission’ (how much more so that of the Joseph Signs) does not come
to reveal ‘higher hidden secrets’, but to teach simple truths to the masses for
the sake of saving them. Such a mission must be ‘openly revealed’ otherwise
what effect might it have? It must
form a congregation that follows the ‘New Message’ it brings. It must attempt
to actively impart a new universal light due to the universal truths it
contains. It has nothing to do with ‘higher secrets’ of the Hidden Just which
are of a higher order and cannot be revealed. This is also true of the
‘revealed laws of Israel’ compared to the level of ‘secrets of the Torah’.
Indeed, it was for the sagacious but simple implications of Yeshua’s doctrine
that he was loved by the nations. The ‘messiah’ must be on the level of the
‘Just man who lives in his faith’. He must teach ways of humility and ways of
wisdom.
Gnomen 314
At
the end of the Megilat Esther it states: 'For Mordechai the Jew was second to
the king Ahhashverosh, great among the Jews, loved by most of his brethren;
always searching for the good of his people and speaking peace for all his
descendants' (Esther, 10: 3). - The Targum adds that: Mordechai was the great
ambassador for the nations whose fame was known from one extremity of the world
to the other. All other kings were fearful of him when his name was mentioned.
He is Mordechai, similar to Venus shining among the stars, and similar to
Sires, the morning-star.
Gnomen 315
In
the song of Purim it says: The Rose of Jacob is cheerful and delighted, when
they (the children of Israel) see together the Techelet of Mordechai; their
salvation was for always, their hope in every generation: To make it known that
all those who have hope in You will not be ashamed or dishonoured those who
take refuge in You: Cursed is Haman who tried to destroy me, blessed is
Mordechai the Jew: Cursed is Zeresh, wife of the one who wishes to frighten me,
blessed is Esther in favor of me, and remember also Kharbona in good.
Gnomen 316
Certainly
these words ‘their salvation was for always, their hope in every generation’
have far-reaching redemptional intentions. Here spoken about is an enigmatic
redemptional hope for the future which in a hidden manner was already realised
in the Redemption of Purim. Purim for several reasons is known as the hidden
redemption in which the hand of God was not manifested openly, as it was for
example in the first redemption at the hands of Moses. Therefore the name of
God does not appear in the Scroll of Esther. As the work of God was hidden in
nature so too His name was ‘hidden’ in the Megilah but not mentioned openly. It
is perhaps not less indicative of Purim’s hidden quality the fact that this
marvellous salvation and redemption of Jews from the depths of exile in 127
countries during the Persian empire has been virtually unknown among the
nations.
Gnomen 317
Let
us look at 3 principle aspects of the redemption of Purim which accounted for
its realisation: 1) the intervention of Mordechai the Jew (at various levels
including his being Head of the newly formed Sanhedrin, his creating Jewish
Schools for children to learn Torah etc. 2) the time-cycle of the stars which
had to fulfil the prophetic decree of ending the 70 years of exile ( the Scroll
of Esther may also be translated ‘Revelation of the Star (reading ASTER for
ESTER) - hence in the Completed Signs, the Star of Esther - the story of Purim
is concentrated around the ‘ascent’ of the Star of Esther, in the merit of
Mordechai ha-Tzadik, and the rise and fall of the Star of Haman, the Amalikite
and blood-enemy of the Jews - 3) the intervention of Esther the Queen and the
merit of the Jewish people in that terrible 3 day fast (the people also
repented and returned to God and they accepted upon themselves the laws of the
Torah and of the Sages of Israel.
Gnomen 318
The
‘Rose of Jacob’ represents the 13 Tribes of Israel. It is said that the Rose
has 13 petals. Thus in the New Message of the Final Redemption, the Rose
represents the ‘Historical Secret’ of the Reunification of the Thirteen Tribes
of Israel. Why does the song of Purim immediately bring to the fore the
connection of the redemption of the 13 tribes? Purim especially was the Jewish
redemption of the exiled Jews from Judah (including many from Binyamin and
Levi), not a redemption of all the tribes of Israel. The other 10 tribes of
Israel had been deported and dispersed among the nations[57]
many years before the destruction of the First Temple.
Gnomen 319
‘Mordechai
the Jew is similar to Venus which shines with splendour among the stars’ - ‘his
name is feared - from one extremity of the earth to the other’. All the world
has enormous respect for his position and for his wisdom. - Without any doubt
the expressions used here are ‘redemptional’. Mordechai is being spoken about
here as the Goel, the chosen redeemer in the redemption of Purim whose light
will splender for the entire world, although he is at first the Goel of Israel
and then a light of wisdom unto the nations. He is not spoken of as Messiah and
his being from the tribe of Binyamin would also not allow for such. But as
Moses was the chosen Goel of his time, so Mordechai was the chosen Goel of his
time.
We
must then appreciate the inestimable information received from the Tzadik Haim
that Mordechai was Head of the 36 Hidden Tzadikim. As Mordechai, the Final
Goel, Haim, was Head of the 36 Hidden Tzadikim and from the tribe of Binyamin
and is thus distinguishable from the messianism attributed to the house of
David. The Tzadik Haim, from San'aa, Yemen, is the ‘redeemer’ of humanity, the
redeemer of the Great Israel (the worthy among the Christian nations, the lost
sheep of the house of Israel, the Jews). He is the promised Final Goel. He is
not the Messiah. In the Completed Signs of the Final Redemption, the Goel Haim
says, “Tell them that I am the Tzadik who is announced 3 times”. This refers to
the three persons chosen by God as Goel to compute the Great Historical
Redemption: Moses, Mordechai and
Haim[58].
Gnomen 320
Indeed
Purim to Jews is known as the Second Redemption of the Jewish People after that
of Moses in Egypt. For this reason, in tradition, one writes the megilat esther
with much of the same precision used in writing the sefer torah. The redemption
of Mordechai in fact brought the Jewish people back to the Torah and its
commandments. The Sages of Israel, of blessed memory, proclaim that it was also
in merit of the Torah studied by the Jewish children in the new schools
established by Mordechai in Esther’s royal permission that the miracle of Purim
came about. In virtue of the redemption of Purim, after a short period of time,
the Jews were given permission to return to Israel and to construct the Second
Temple at Jerusalem.
Gnomen 321
The
thousand years which passed between the redemption of Moses, our teacher and
that of Mordechai ha-Tzadik were rebound at Purim in the same Torah. We have
said that the Initial Messianic and Redemptional Signs were revealed in the
School of Esther of the Essenes by the Teacher of Justice. We have also said,
however, that those same Signs were known in secret to the Head of the 36
Hidden Tzadikim in each generation. In essence the 5 Redemptional Signs, Sign
of the Stars, Sign of the Kingdom of Heaven, Sign of the New Light, Sign of the
Donkey who eats Bread, Sign of the Fourth Generation and Sign of the New
Construction are hidden in the redemption of Purim told in the megilat esther.
Even the 6th Sign of the Resurrection may reside in that historic resurrection
of the people itself from decreed death and total destruction to life, victory
and faith.
Gnomen 322
As
mentioned, the entire Megilat Esther revolves about a ‘stellar drama’ and is
itself a ‘revelation of the stars’ and thus a Sign of the Stars. The main
action of the entire stellar drama tales place within the Royal Palace of the
Kingdom because the Sign of the Kingdom of Heaven is hidden in it. Purim led to
the construction and inauguration of the Second Temple because it hides within
it the New Light of Hanukah (inauguration of the Temple). The Sign of the
Fourth Generation is present, Purim taking place after the destruction of the
Temple in punishment and exile; also the New Construction because that second
redemption led to the construction of the Temple and of a new time. And what
about the Donkey! Where does he fit into the Palace?
Gnomen 323
‘It’s
obvious’ you will answer, “Is there a Royal Palace without Royal Stables!” You
are right, I admit, but where do we find Royal Stables in the Megilat Esther?
Never mind, the Donkey dressed as a Horse for the Purim Shpiel, not because of
Mordechai but for the honour of the King for whom it would be considered
demeaning to ride on an Ass. Perhaps that’s why the prophecy was not satisfied
that the Goel ride only on a
Hhamor (donkey) but had him ride as well on a an ‘Ayar ben Atonot (probably a
‘wild-ass son of a she-asses’. In any case, the Hebrew letters for ‘Ayar are
the same as ‘Ir ‘city’. And where did Mordechai ride on the Horse of King
Ahhashverosh, if not in the city ‘Ir’ of Shushan (Susa). And wasn’t it just
then when Mordechai was praised as ‘second to the King’ (ibid) and ‘so is it
done to the one that the king desires to honour’ (ibid, 6: 9)?
Gnomen 324
The
Sages, of blessed memory, explain that sometimes in the symbolism of the
Megilah, Ahhashverosh alludes to the Holy One Blessed is He. This was also for
the reason that they understood the redemptional position of Mordechai, for in
terms of the redemption, the Goel is ‘second to the King’; he is the chosen of
God and the closest to Him and he stands between God and between the nation. -
Mordechai had known in his wisdom that the fortune of the Star of Esther would
eventually become the fortune of the people. For this reason he had always kept
her close to him, had brought her up and educated her and had kept her hidden
from the eyes of others; and he taught her many strategies such as telling her
not to reveal her religion or to identify her Jewishness when the decree came
for the choosing of a new Queen. He had no doubts. The time had come.
Gnomen 325[59]
Before
going on to search out the Initial Signs at the School of the Essenes, let us
conclude the discussion of the traditions necessary for the Final Redemption as
reflected in the 7 Redemptional Stars of the Big Dipper
(Wagon, Grande Carro in Italian, also in Hebrew ha-‘agala
ha-gedola). In the Final Sign of the Stars, we see 4 of these Redemptional
Stars together with the
astounding-accompanying-functional-universal-messianic-priest Star of Malchitzedek.
We do not see the Star of Mordechai ha-Tzadik nor the Star of Queen Esther nor
the Seventh Star which is the Star of the Final Goel. From the 1st Sign,
however, we know that the Big Dipper is involved so that we can be sure that
the number is 7. The Purim of the Signs is the 2nd Great Sign, Sign of the
Kingdom Heaven; here the Star of Esther is hidden in the Palace; the Star of
Mordechai ha-Tzadik is hidden in the position of the Seat of the Judge of the
Tribunal. This Seat represents the position of ‘second to the King’ which was
established in essence with Mordechai as alluded to in the Megillah.
Gnomen 326
Only
after the revelation of the Completed Signs can it be said clearly: From the
time of Mordechai ha-Tzadik that ‘Seat’ was established for the Kingdom of
Heaven for the Head of the 36 Hidden Tzadikim when the Final Goel would be
chosen. This corresponds exactly to the fact explained by us that only the Head
of the 36 Hidden Tzadikim was heir to the Redemptional and Messianic Signs in
each generation. The Star of Mordechai represents that tradition. One can also
see now the importance of the Revelation here in Sefer Esther that the Teacher
of Justice was in his generation Head of the Hidden Tzadikim which explains the
origin of the entrance of those Signs into the School formed by him once he had
decided to reveal them.
Gnomen 327
The
Star of Esther itself represents the Hidden Tradition of the ‘Occulted Writing’
of the Megilat Esther. It is also called Ktav Shushan or the ‘writing of Susa’.
Such a writing represents the ‘condensing’ of ‘secrets’ of the Kingdom of
Heaven into an unseen star-code and into a comprehensible recounting of events
such as in the Scroll of Esther. One of the important aspects of this Star is
that it allows the Donkey who eats the Bread of the Kingdom of Heaven to speak
in his Donkey-code through which even small children, without knowing it, may
partake of that delicious Royal Bread. He says hee-haw and the children bray,
but the Donkey knows that hee-haw also means ‘She (Queen Esther) is here’. Not
to speak about the Hidden Donkey of the Kingdom of Heaven who just loves that
Ktav Shushan. If not for his punishment for having desired to write a new word
for every letter in the Holy Torah, he would have already returned twice with
marvellous books in his hooves.
Gnomen 328
The
Star of Esther also governs the School of Esther. The Star of Mordechai governs
the School of the Rose of Jacob and the Star of the Final Goel governs the
School of the Yellow Rose of Jacob.[60]
The Star of the Goel Haim[61] governs the entire
New Tradition which is born with the Completed Signs. These 3 Stars which in
the Big Dipper represent ‘Traditions’ and ‘Essential Aspects’ of the Final
Redemption also have corresponding ‘Constellations’ (as we have received them,
not to be confused with the names and formations of the ‘known’ constellations)
that are part of the Messages of the Sign of the Stars, taught to us by the
Final Goel who is also the Teacher of the Stars of the Final Redemption.
Gnomen 329
We
must now try to understand the manner or forms in which the Initial Messianic
and Redemptional Signs were found in the School of Esther of the Essenes. That
they were there is sure, Yeshua’s mission was based on them. How can we know
the forms of those Signs. To my knowledge no proper information about them is
found in the Qumran documents and although our discussions are not based on
those historic and illuminating documents[62],
it could have been interesting to find Signs spoken about in our manner. The
fact is that the Signs as such were part of the ‘secrets’ of the ‘inner
sanctum’ of the School and were therefore unwritten and prohibited to write. The
mission of Yeshua, however, represented the revelation of those Signs outside
and the Gospels contain many keys to recognising them, once we know, that is,
the names and basic concepts of the Completed Signs of the Final Redemption.
Gnomen 330
We
would, of course, from the Gospels, know nothing of the Sign of the Stars,
except for the story of the Magi and how they followed the Star of Christ or
Star of the Anointed King. No other stars are mentioned in the Gospels, I
believe. Aside from the fact that if not for the Completed Sign of the Stars,
we would have extremely little of anything from the impoverished account of that
Star, but also 4 fifths of the Sign are missing. Nothing of the time-cycles
could be known from it etc. This is indicative of Christianity which would be
able to see only the Star of Christ for 2000 years. Nevertheless, the
‘revelation’ of the Star of Christ is there and it helps us once we have the
confirmation of the Second Coming of the Star of Christ of the Final Sign of
the Stars of the Redemption.
Gnomen 331
In
the School itself, however, we must assume that some measures of the Sign of
the Stars were known to them, according to the time-cycles of that period. The
prospective of the Fourth Generation, for example, offers a completely
different set of values according to that historical period. Our assumption is based
on the fact that since we now have the Completed Signs, we
can assume that the 6 Initial Signs were in the School in their Initial Forms
which as such must have contained at least the kernels of the Completed Forms,
otherwise there would be no justification in calling them the Initial Signs.
Gnomen 332
The
Sign of the Stars particularly lends itself to the calculations of the
time-cycle of the Fourth Generation. We are helped by the fact that the 4 Stars
(
Gnomen 333
With
this in mind it becomes easier to see that at the 2000 year period the same 4
Stars had completed a great cycle of 500 years each. This is further
corroborated by the fact that the redemptional measure given in the Pact
between the Pieces is 400 years of exile and then salvation. From the birth of Isaac,
our father, to the going out of Egypt was a period of 400 years. And Abraham,
our father, was a hundred years old when Isaac was born. Thus 500 years passed
from the Star of Abraham to the redemption from Egypt. Now we can clearly
estimate the 4 Stars on 3 levels, in terms of 100 years, in terms of 500 years
and in terms of 1000 years.
Gnomen 334
In
the Sign of the ‘Contract’ for the House of Prayer of the Final Redemption, the
Goel Haim says to Peretz, “In 400 years from now, from 400 to 500 years,
Tefillin will no longer be used in the traditional synagogue”. We can thus
establish that the ‘redemptional measure’ of the Sign of the Stars is ‘from 400
to 500 years’ and the other calculations may stand firmly on this basis. So too
may we presume that the Sign of the Stars was known in secret to the inner
circle of talmidim at the School of the Essenes, at least in a form in which
they could speak of those 4 redemptional Stars and the fifth ‘Messianic Star of
the Anointed Priest’. They knew that they were at the ‘end’ of a long Fourth
Generation Period. It was for that reason that John the Baptist could be so
sure that ‘the time had come for the Kingdom of Heaven to descend on earth’. He
knew this from that Initial Sign of the Stars together with other prophetic
signs concerning the Fourth Generation of that epoch known in the Hidden School
of Esther.
Complicated,
of course, is the Star of Christ. It is enough to see the confusion it has
brought with it in these 2000 years. To whom did it refer to within the
messianic order of the School? Did it refer to the Teacher of Justice or did it
refer only to the appointed messianic orders of those chosen in the School? It
is a complicated matter because if the Star of Malchitzedek was considered ‘in
the regime’ of the Teacher of Justice even in his death, how were the messianic
positions in the School to relate to this? The short-cut to understanding this
is to look at the same question through the eyes of the Completed Signs which
is the method that saves us from much tedious speculation. But also here it is
complicated. Does the Star of Malchitzedek in the Sign of the Stars refer to
the Sign of the Donkey who eats the Bread of the Completed Redemptional and
Messianic Signs or to the Sign of Peretz, Man of the Signs who must receive,
‘enact’ and explain the Signs? Does it refer to the Sign of Meshullam, Blind
and Deaf Servant to the Lord or does it refer to the future ‘messiahs’ of the
redemptional periods? Marvellous star that Star of Christ although it seems to
love confusion.
Gnomen 335
In
truth the Star of Christ is the great ‘Binder’ of all aspects of the Redemption
to the world. It is in the measure of ‘and he (Abraham) gave to him (Malchitzedek)
the tenth from all’ (Genesis, 14: 20).
That is, the Star of Abraham gives to the Star of Malchitzedek a tenth of all
the redemptional signs. It is thus the functional star which binds the higher
redemptional signs to an ‘anointed’ sign in the world and has in itself a
reflection from all the Signs of the Redemptional Stars. It is thus bound up
with and draws from the Star of Abraham, the Star of Isaac, the Star of the
Redemption, and the Displaced Star of the Fourth Generation. So is it bound to
and draws from the Redemptional and Messianic Signs: of the Stars, of the
Kingdom of Heaven, of the New Light, of the Donkey who eats Bread, of the
Fourth Generation and of the Resurrection.
Gnomen 336
Indeed
this very explanation is essential in the comprehension of what the ‘messianic sign’
is. Of itself it is naught but a receiver and giver. But to the person who is
under it, it also represents an enormous ‘trap’ because the reflection from all
the Redemptional Stars will be mirrored unto that person with tremendous
influences until he sees himself as the center of the universe. Even the stones
tell of his position. If someone is not authorised and is not directly under
the guide of a Teacher who knows all the pit-falls and does not allow that the
incredible prophetic titles and the immense influxes of the stellar cycles fall
on the ‘anointed’ talmid, no man in the world could be saved from falling into
the trap, as we will take up in the Correction, God willing.
Gnomen 337
Also
Yeshua, while still at the School, awaited the ‘Coming’ of the Teacher of
Justice and as the other talmidim, he believed that the Tzadik would return for
the world. The great change took place in Yeshua because of the breakaway of
Yohhanan, but it is sufficient here to understand the impact and influence that
John’s action had on him. If the Teacher of Justice was awaited until he would
return to reveal himself, why had John’s prophetic calling called him out of
the School? For if the Teacher would reveal himself, albeit with a ‘universal’
purpose, would he not come at first to his faithful talmidim, the bearers of
his secrets, at the School?
Gnomen 338
For
Yeshua these questions were of a decisive substance. It was known to Yeshua
that Yohhanan had prophesied that he himself preceded the ‘Messiah’ or, if the
word ‘messiah’ was not used, at least that he preceded the one ‘greater than he
who would come after him’. And although Yohhanan may not have declared this
previously, certainly he spoke of this as his reason for leaving the School
when he was actually in the process of leaving. Even if only for respect to the
others he would have explained ‘This is why I am leaving. I have been called
‘to make a way in the desert and to call out ‘Repent because the Kingdom of
Heaven is about to descend’. Yohhanan also believed in his calling and that it
was from above. He would not have been afraid to say why he was leaving and if rebuked on account of the
oath, he would have answered that he took upon himself the responsibility of
his oath. Yohhanan was hardly the type to be afraid of saying what he believed.
Gnomen 339
Yeshua
was certainly amazed, broken and ‘awakened’ by John’s leaving. He had also been
very attached to him and under his influence. It is difficult to imagine that
Yeshua might consider Yohhanan’s action as being ‘wrong’ but most probably he
became intent on understanding all the reasons behind such an incredibly complex
and arduous decision. If John had to go out to the people while believing that
it was the Teacher who would come after him, in which way and to whom and where
did Yohhanan think the Teacher would reveal himself? Or was there too little
merit in all Israel and it was ‘a time to act, for they have denied Thy Torah’
(Psalms, 119: 126)? Yet if there was not enough merit for the Teacher to reveal
himself, about whom was John’s prophecy referring to?
Gnomen 340
As
many thoughts as Yeshua may have had, what is most sure is that he finally
concluded in one manner or another that it was he who was being called to
follow the path begun by Yohhanan. It became clear at a certain point to Yeshua
that the mission prophesied by Yohhanan was a ‘messianic mission’ on earth to
be accomplished among the people. He was convinced in the end that the calling
was his. One cannot and must not, however, forget that until Yeshua had the
‘secret’ of the Kabbalah Ma’asit in his hands, he would not have left the
School. Only when he was given entrance into that secret could he have
conceived of actively doing a mission among the people. Teaching would not be
sufficient: signs, healings and miracles were needed.
Gnomen 341
The
Tzadik, Haim told me, however, that only at the end of 3 years of strict
adherence to the severe regime of the School was he allowed into the secret
with the required oath. If Yohhanan left the School somewhere around the half
of that 3 year period, as we presume, there would remain a year and a half
before Jesus’ receiving the secret of the Kabbalah Maasit. This carries with it
some possibility of subtle, underwater programming. Perhaps, on the other hand,
the undercurrent was conflictual at a conscious level. It is not impossible
that the so-called ‘temptations’ of Jesus ‘in the desert’ are representative of
the conflictual ‘temptations’ that he faced in that period before deciding
definitively to take on that mission.
Gnomen 342
In
any case, until Jesus received the secret he could not have felt its power
under his hands, exactly that power which changed his outlook and greatly
enhanced his desire to bring joy to the masses in the name of God the Father.
In his own mind he then sewed the pieces of his life together and concluded
that everything had been a Providential preparation for what he now had to do.
There was a phase here, for certain, of re-evaluation of the messianic order of
the School. The mission that he went to perform was not an extension of that
messianic order, but rather an extension of the ‘break-away’ order initiated by
Yohhanan. Jesus’ reinterpretation of the ‘Signs’ around his own person
represented most certainly a ‘break-away’ from those messianic orders in the
School.
Gnomen 343
In
the Sign of the Stars there is the Sign of Christ which comes in virtue of
humility. Although there are many sides to the ‘humility’ referred to, it also
alludes to the humility needed by the carrier of the messianic mission, so as
not to fall into error. To uphold the ‘messianic mission’ of the Star of Christ
on earth, the Balancing Sign of the Donkey who eats Bread is an absolute
necessity. The Donkey is an Animal. He doesn’t have the pretences to consider
himself a Man. He has four legs and doesn’t lose his balance as easily as man
who has only two. The Donkey doesn’t err to think that the sacks he carries are
his. He simply carries them to where they have to go.
Gnomen 344
This
is the Sign which is missing from the Gospels. At that time, however, the prophecy in Zachariah
had not yet got off the ground. So Jesus had to make the Initial Sign. He
called for the she-ass and she carried him into Jerusalem. He accomplished the
prophecy and confused the world. Was he then the Goel riding on the Donkey’s
back? In any case the Donkey couldn’t speak in that first phase of Donkeyhood.
He had no choice. He was bound to the silence of the Initial Signs.
Gnomen 345
In
the School, however, none of those who had ‘messianic positions’ was led into
the pitfalls of an unbalanced Star of Christ. None of them perceived the
mission in that manner because they were under the guide of the Teacher of
Justice and obedient to the Sages of the School and bound by their oath not to
reveal the ‘secret’ messianism of the School. Jesus believed in the end that
the ‘Messianic Star’ was upon him. He saw his whole life as a build-up to that
purpose. It is most probable that he knew of the story of the 3 Magi who had
followed the Star of the King to witness his birth. If Yeshua may have
dismissed this previously as irrelevant, when he entered into the knowledge of
the Redemptional Stars, that mysterious happening and others, such as reported
by Luke, fit like pieces of a puzzle into place.
Gnomen 346
The
tremendously strong influence of the Star of Christ, when there is no full
Donkey Sign to counterbalance it, makes the person under it believe himself the
‘center’ of the universe.[63] And if he teaches as
a Man without the Donkey, all his teachings, even when they are aimed at
glorifying God, will come to glorify his own person. That great illumination of
the Star of Christ will make him see the universe in his own reflection and he
will falsely believe that he has seen all that there is to see. A Donkey may
carry the Christ Signs, not a Christ.
Gnomen 347
If
Jesus could have announced the Goel, only for the sake of this argument,
Teacher of Justice, then his She-Ass would have opened her mouth to speak and explain
the Redemption. Hee-haw! For Jesus, however, it would have been impossible to
announce the Teacher of Justice without announcing the Essenes and their
doctrines and thus their non-consent to his mission. Let us not forget that
Jesus was the Ram whose horns got caught in the thicket.
Gnomen 348
Such
was the historical thicket into which Yeshua fell, a ‘messiah’ without a Goel
to proclaim and without a Donkey to speak on behalf of the mission. Unable to
proclaim the Goel, all the honour fell on him and not having the
Counter-Balancing Donkey to undermine the self-exaltation of a luminous Star of
Christ, all the honour fell on him. Of course the sons of Jacob would have none
of it while the sons of Esau rejoiced in the newly found ‘Son’ of God.
Gnomen 349
If
not for the Completed Sign of the Donkey who eats Bread, we would be at a loss
in trying to conceive of the substance as well as the form of the Donkey-Sign
2000 years ago. For this reason 2 Great Signs of the Donkey were given in the
first 2 years of the new sign. Together the Sign of the Donkey is explained in
its entirety. The 1st Sign carries the Signs of the Messiah ben Yosef and
covers the 1st 6 years of this sign in the Christian Correction. The 2nd Sign
carries the Signs of Mashiahh ben David and covers the 2nd period of 6 years in
the Jewish Correction. As explained in Matthew Corrected, the mission of
Yeshua, since it went out for the nations and since its principle purpose was
to be a salvation to the lost sheep of the house of Israel, is representative
of the first messianic mission of mashiahh ben yosef which is then completed by
the second coming of the Star of Christ and the Completed Signs of the Donkey,
Messiah ben Yosef.
Gnomen 350
Thus
the 1st Sign of the Donkey, while containing the Completed Signs of the Donkey,
Messiah ben Yosef, is also the ‘Key’ to understanding the nature of the Donkey
Sign in that first tragic mission. I bring here the 2 Signs for reference:
5
- (March - 1984 - Milan) - In her dream, Sig.-a Nelda Levi saw a Donkey with
its cart walking along a street in Milan. The Donkey pulled up outside of a
Bakery (Bread-Store - Paneteria), became unattached from its cart, walked into
the Bakery and ate Bread. Peretz, from a Fruit and Vegetable Stand alongside
the Bakery watched the entire scene. - -
(Sign of the Donkey who eats Bread)
44
- Sarah Markus (Puddu) dreamed (March 5, 1985 - Milan) that she was in
Sardinia. She was going to buy bread. In the first bread-store she was offered
good things, but not bread. She bought bread in another bread-store. She was
walking along the road with the bread under her arm. She wanted to take a
short-cut but the guards told her to go around the building. A roll of bread
went out from under her arm and rolled along the ground. From the other
direction (after she had turned the corner) a man was on a cart drawn by an
ass. The bread stopped just under the head of the ass. At first the ass was
taken aback, perhaps frightened, and he wanted to make away. Then he took hold
of himself, took a step backwards and ate the bread. -
(this
is the all-important Completed Sign of the Donkey who eats Bread of the second
year)
The
1st Sign is all marvellous and unnatural while the 2nd Sign is marvellous in
content but contained in nature more than the 2nd Sign.
Gnomen 351
In
the 1st Sign there is no rider while, in the 2nd Sign, the elderly man who
guides the cart pulled by the Donkey is present. The Donkey of the 2nd Sign
proclaims the Goel, remaining in his Donkeyhood, while the Donkey of the 1st
Sign can virtually announce only himself in the ‘name’ of a ‘marvellous
Christhood’ that is upon him. Likewise on the level of our sign, the Donkey
Sign of the 1st 6 years was too amazing for most people. It was too much for
them and they left. And, similar to the mission of Yeshua in terms of signs,
the ‘sign’ of the 1st 6 years failed and the Donkey was condemned by the
‘judges’ of his sign even though he was innocent. In the Completed Signs,
however, when the first sign dies with the ‘hanging’ of the first Donkey, the
Signs have already entered the 2nd period of 6 years in fulfilment of the Signs
of the hhamor, mashiahh ben david.
Gnomen 352
The
prophecy says ‘he will not raise his voice outside’ (Isaiah, 42:2) etc. But the
1st 6 years under the Sign of the Stars was the sign of announcing outside and
speaking up as much as possible. So too the mission of Yeshua was a speaking up
(and performing) outside from its beginning until its bitter end. Yeshua wasn’t
given time to enter the second set of Signs. The second period is under the
Sign of the Kingdom of Heaven in which no words are spoken. The Hidden Donkey
who eats Bread descends to establish the Hidden School of Esther for the sake
of Israel’s redemption.
Gnomen 353
When
we say that the Donkey Sign was missing in Jesus’ mission, this can be best
understood by hypothesising how many of his statements would have sounded had
they been counterbalanced by Donkey talk which throws down to the ground any
illumination that might be used as self-ingrandment or misinterpreted for the
object of its adoration. No such words are found in the Gospels. Jesus never
says ‘Don’t take me for your object of worship, for I am nil but a perpetrator
of God’s will. I am skin and bone as everyone else; give honour to God alone
and not to a Donkey as I am’. So could all the Gospels become counter-balanced
if after each elevating statement of Jesus, a Donkey statement be placed in
juxtaposition.
Gnomen 354
Thus
Yeshua in that mission was in truth the First Donkey of the Messianic Signs,
but he could not proclaim (nor understand) his own Donkeyhood nor could he
proclaim the Goel or the Elderly Man driving the Cart of the Good News and
guiding the Donkey who eats Bread. Yet all who saw him and ate the Bread which
he gave them to eat were amazed as one would naturally be amazed at seeing a
donkey walk into a Bread-store, stand up on his hind legs and eat bread. If
Jesus could have said before his judges that he was the Donkey who ate the
Bread of the Redemption, the case would have been closed and they would have let
him go free. He did not have the Sign in his hands, however, and he was already
fully vested in the Signs of his Sacrificial Christhood. There was no chuckling
Donkey. He had to be ready to die for that Christhood which had been carved out
for him to choose.
Gnomen 355
What
we are saying is true. One good Bray of Jesus would have destroyed the entire
Christian error for all history but how could he have been the Donkey if he had
to sit on one? And if he had made himself a Donkey, who would have ridden on
him? Go where you may stray, Jesus had no choice other than that of not taking
upon himself the mission at all or of becoming the Christ-victim of the same.
If being the Christ-victim had only been the sacrifice of his life, that may
yet have been considered ‘easy’ compared to the real victimisation attached to
that sacrifice. Being the Christ of the Star of Christ in that Initial Mission
carried with it the disproportion and distortion that led to the abominable and
idolatrous deification of the poor Jewish Christ of history.
Gnomen 356
There
are some phrases in the Gospels which taken objectively in the language given
may be interpreted as referring to a Final Goel who will come in a future time.
Christianity because of its inability to see anything outside of Christ created
from those statements various eschatological theories concerning the Second
Coming of Christ. According to them Jesus was foretelling his own return. The
truth of the matter is that Jesus himself was confused about the ‘identity’ of
the ‘Final Goel’. That confusion, together with the fierce illumination of the
Star of Christ which astounds the mind with the mirrored influences of the
redemptional stars, could only have worked towards an inner build-up of his own
person until it seemed to him at times that he himself was the chosen one. The
fact that Yeshua was fooled into such a thought, I received directly from the Tzadik
Haim.
Gnomen 357
Clearly
only in the second Completed Sign of the Donkey does the Donkey remain attached
to the Cart and knows that he is being driven by the Elderly Man. It is most
probable that the Teacher of Justice from his place above knew all that was
happening to Yeshua in the mission that he had undertaken. Jesus, however, was
detached from the Cart of the Good News brought by the Teacher of Justice and
there could be no relationship between them. As will be explained, God willing,
the Initial Signs themselves, exiting from the School without authorisation,
represent the passing of those Signs from a state of Sanctity to the ‘other
side’ of that Sanctity which is extremely impure, albeit Jesus’ intensions were
extremely pure. It is enough to understand the intense impurity involved in
idolatrous doctrines of Christianity afterwards that deny the Oneness of God
and contradict the Second Commandment, or to see the pagan cultism of
Catholicism and to realise how far the true Initial Signs became removed from
the initial sanctity in the pure faith of Abraham.
Gnomen 358
Once
the Signs were brought outside without permission and used to astound others as
they did, and the person perpetrating those marvels was the ‘self-appointed’
Christ of the Star of Christ, it was virtually impossible that great confusion
and eventual theological abominations not extend from such a mission. And once
Jesus embarked upon the mission, he was completely on his own and could not
turn back, for his decision closed him off from the true equilibrium of the
Signs. Since, however, he believed that he was ‘chosen’ for that
‘self-appointed’ mission he went ahead to perform miracles and healings and
exorcisms and he attempted to expound in pithy teachings, mainly based on the
‘Universal Signs’ of the Star of Christ, on various aspects of the Kingdom of
Heaven and on several purposes of the Messianic Mission as he was perceiving
them.
Gnomen 359
In
truth no one sent Yeshua, not God, not the Teacher of Justice, not the teachers
of the School, not the prophet Elijah and not John the Baptist. Nevertheless,
as we shall take up, God willing, in Yeshuat Yeshua, Jesus was not ‘wrong’ in
essence in assuming that he was the ‘chosen one’ of that ‘self-appointed’
mission, and he believed in his spirit and in the spirit that was on him that
he was as a son being guided by his Father in Heaven. This was indeed the ‘New
Doctrine’ taught by Yeshua which represented an entirely new approach, unlike
any of the other Essene teachings, in bringing people into the ‘New Spirit’ of
salvation. His was the mission of re-teaching the Jewish people that God refers
to them as His children, and that each individual in his service should strive
to be a ‘son’ of God.
Gnomen 360
So
too with all that we may speak of Yeshua’s error, we must not think that he was
not acting le-shem shamaim ‘for the sake of Heaven’. That trap which afterwards
became an idolatrous trap for the nations of Esau, was a necessary unbalance
within the framework of the Divine Design in History in order to bind those
nations to the history of Israel for the sake of the final redemption. Also the
falsehoods would be trapped into the New Testament tradition so that humanity
be corrected by their Correction in the Final Coming of the Messianic Star of
Christ. Poor Jesus knew nothing about the forms of Christianity that would
derive from his mission.
Gnomen 361
Yeshua
was not ‘selected’ because of his cunning to steal the Signs from the Essenes
or because of his sharp originality in adjusting the Signs to fit the mission
he sought or because of his desire to astound the masses with the kabbalah
ma’asit or because he wanted to enlarge his own name, but because of the
sincerity of his justified outrage against the evils of that time, an outrage
which in his hands more than in the hands of anyone else corresponded to the
‘outrage’ of the God of Israel against His ‘messianic people’ who had utterly
failed in their mission.
Gnomen 362
It
was in truth the jealousy of God that did it all, not Jesus or John the
Baptist, nor the Teacher of Justice or the Essenes nor even the Star of Christ.
The corruption of the nation had awakened the wrath of God. Yeshua was an
instrument for telling Israel that it had been condemned as a rebellious son.
It happened once that a man of many sins, a thief, a liar and a seducer of
women died and was taken to judgement in the Higher Tribunal. With him were
called his witnesses and immediately thousands of terrible monstrous angels
created by his sins who stood up ready to take vengeance on him when the
judgement would be final.
Gnomen 363
One
judge asked him, “I see here that aside from all your sins, you have constantly
denied God and Divine justice whenever you were asked. Did you not know that
such a denial is even worse than the other sins you committed? What do you have
to say for yourself?” Trembling from head to foot, body and soul, the man
gathered his courage and spoke, “In truth I have in my heart always believed
that God exists and that His justice is perfect. But even knowing that, I preferred
to do every sin that I could to satisfy my pleasure. Therefore I decided when
still a young man to say when asked that I don’t believe in God or in any true
justice, so as not to dirty the name of God with my sins”.
Gnomen 364
At
that moment a great thunderous voice made the Higher Tribunal shudder with fear
and then the voice of the Supreme Judge, the Holy One Blessed is He, was heard:
‘As you have taken heed to cover up My name so as not to taint it with your
sins, so do I cover up your name from any unworthiness and I forgive you all
your sins. And as for those whom you have damaged, I give you permission to
help them from your place so that you might master your own correction’. - This
is not a parabola to compare Jesus as such, even though when speaking about the
dark side of that ‘sin’ committed, he did in fact ‘steal’ the Signs from the
School and he did break two holy oaths one in leaving the School and one in
using the ‘secret’ in public in his own name, and he did ‘lie’ in not revealing
from whom he had received his power thus ‘seducing’ many people through healing
and miraculous signs.
Gnomen 365
This
parabola comes to illustrate that even the dark and otherwise unworthy acts
done by Yeshua in order to do what he was sure he had to do, were forgiven him
by his Father in Heaven. Notwithstanding all that had happened and all that
derived there from historically, Jesus was loved by his Father in Heaven. This
was because the main intention of that mission was to defend the name of God
from the thick dirt, the insincerity and the arrogance with which the leaders
of the Jewish people at that time had infested it. The messianic Star of Christ
that guided Yeshua in his mission could not get out of that unfortunate but
necessary purpose.
Gnomen 366
Once
Yeshua had made his decision, no one could have held him back from the purpose
that he set out to fulfil. Jesus well knew of the curse of premature death
attached to the breaking of the oath and using the kabbalah ma’asit in public.
It is possible to assimilate his most probable rationale: he knew that the
mission he was about to undertake could possibly end in a death-sacrifice; he
reckoned that by going above the fear of death in order to comply to his
mission he was rendering himself ‘above death’ for the sake of his mission. Nor
can Yeshua’s readiness to die for that mission be denied by anyone. He knew the
evils of his time and he knew that once he began to speak he would speak in the
truth of the spirit that was upon him.
Gnomen 367
No
one can doubt the total seriousness and sincerity of Jesus. The Initial Sign of
the Resurrection realised in him is proof that his messianic sacrifice was
accepted before God Almighty. All the Gospels agree that Jesus was
prophetically aware of his immanent death and of the resurrection that would
follow. The tragic death of the young Yeshua was an atonement for what he had
committed (which does not in any way justify the totally false judgment of the
Sanhedrim against him) in order to accomplish what he did but it was accepted
as a sacrifice of humility and love to God in his zeal to accomplish His will.
It was a sacrifice of the victory of God’s will in history. Jesus was the
sacrificed messianic lamb killed for having spoken the truth.
Gnomen 368
How
did Yeshua know that he was in the Sign of the Resurrection? This was because
at the Essene School of Esther, the Sign of the ‘resurrection’ of the Teacher
of Justice had already been received. The tremendous faith of the pious
talmidim of the School, a faith which has put to test the scholars of the
Qumran documents for half a century now, derived from the faith of the Sign of
the Resurrection of the Teacher of Justice. We search out this Sign in the
light of the Completed Sign of the Resurrection of the Tzadik Haim. When we say
that the Sign of the Resurrection begins with Jesus in the manifest signs of
that resurrection as known from New Testament sources, this refers to the
manifest sign of the resurrection as it became revealed through the messianic
Star of Christ.
Gnomen 369
Previously
the Sign of the Resurrection was part of the extremely hidden Signs of the
Kingdom of Heaven guarded with enormous jealousy inside the School of Esther.
Also the Teacher of Justice suffered greatly from the persecutions of the
Priests of the Temple, as known from the documents of Qumran. There is a strong
opinion amongst the scholars that in the end, the Teacher of Justice was killed
at their hands. In any case for us it is clear that the death of the Teacher of
Justice opened the Sign of the Resurrection within the precinct of the School
itself and that just that Sign was the ‘Pillar of Faith’ which held the School
in its sanctified structure all the years.
Gnomen 370
It
is sufficient here to be astounded by the fact that notwithstanding the great
gap between the Signs as they were in the School
and the Signs after they were taken outsode,
nevertheless, the Sign of the Resurrection was verified. This is, of course,
due to the fact that the entire mission of Yeshua and, in the end, his tragic
sacrifice were accepted before God and that historical phase of the
‘messianism’ which had to come out in the world was ‘sanctioned’ from above
that it proceed.
Gnomen 371
What
astounds most of all is just that they were ‘sanctioned’ from above. How could
the Initial Signs, profaned as they would eventually become through the
Christian Mission, be ‘accepted’ at all? Being taken out of the School already
intimated their being separated from their true sanctity and of their having
entered into the ‘idolatrous other side’ of the Signs. The answer is that the
Messianic Signs of Yosef had to come out for the nations of Esau, nations that
were far, far removed from the ‘sanctity’ of the Signs, nations for whom the
‘other side’ of those ‘messianic Signs’ represented an enormous elevation
compared to the pagan idolatry extended throughout the world.
Gnomen 372
The
answer is that God is merciful. Had He not ‘descended’ into the Babylonian
exile so as to redeem them from there after 70 years? And would He not descend
into the long exile of 2000 years of the Jewish people among the nations to
preserve them throughout? So too did He descend among the nations of Esau whose
roots are separated from the sanctification of Jacob for manifold purposes of
preparation towards the final redemption, to save the lost roots of the house
of Judah, to save the lost sheep of the house of Israel and to be a salvation
unto the good of the nations. All the errors of interpretation must be
corrected in the end and those who merited would be able to re-enter into the
true tradition of the faith by way of the Completed Signs of the Final Redemption.
Gnomen 373
The
great difficulty has been that the true Initial Signs went over to the ‘other
side’ of the Esau world, ever inciting the conflict of the two brothers Esau
and Jacob. This is why, as explained throughout Sefer Mishnat Haim, the 6
points over the word VA-YISHAKEIHU (and he kissed him, Genesis, 33: 4) alludes
to the 6 Great Completed Signs of the Redemption. The Signs enter the world for
the sake of the Reunification of the Jewish tradition and the tradition of the
universal messianic Signs that had gone out for the nations of Esau. The 6
points become 6 common denominators which bind the two traditions to their
unification in the House of Prayer of the Final Redemption.
Gnomen 374
In
essence, then, the conflict between Jacob and Esau came for the sake of the
final pacification between the two, a pacification on the basis of true Signs
from the Torah. The Almighty in His infinite wisdom saw that such a conflict
was necessary to complete Jacob and to save the head of Esau in the end. Also
Esau is a son to Isaac and a grandson of Abraham. The ‘other side’ of the Signs
taken on by Esau was, nevertheless, ‘in the family’. The ‘kiss and embrace’ was
between Esau and Jacob, not between Buddha and Jacob or between Confucius and
Jacob. Many or most of the Esau nations may derive from Japheth but Esau
himself has a root in Sem by way of Isaac, son of Abraham.
Gnomen 375
Those
religions belonging for the most part to Hham are comparatively as separated
from Christianity as they are from Judaism. The difference lies in the
acceptance of the Bible and the acceptance of the Divine History of Israel.
Jews and Christians read the same ‘Old Testament’ and they believe in the same
Prophets; they believe in God’s choice of the 3 Patriarchs Abraham, Isaac and
Jacob and they believe in Israel’s miraculous redemption from Egypt at the
hands of Moses and in the revelation of the Ten Commandments at Mount Sinai.
And in essence both Jews and Christians believe in the same Messianic and
Redemptional Signs and both have been equally confused by them for the past 20
centuries. Thank God for the Great New Beginning that has arrived for mankind.
Gnomen 376
For
2000 years, Jews and Christians have been reading the ‘Old Testament’ with two
sets of eyes, each justifying his religion accordingly. One is reading it in
the true Signs and one is reading it in the ‘other side’ of the true Signs. The
Jews read in the true tradition which contains the true Signs but they do not
know the Signs. Christians misinterpret the true tradition, reading it in the
keys of the ‘other side’ of the Initial Messianic Signs. Each side proclaims to
be the true Israel, the true heir to the blessing of Isaac, our father, the
guardian of the truth. Christianity, however, when it interprets those
prophecies that speak about Israel’s sins and its promised chastisements,
acknowledges that it refers to Jews and when the prophecies speak about the
marvellous promises to that same people, it interprets Israel to mean
Christians.
Gnomen 377
Jews
await the promises to the chosen people but they recognise that all the sins
mentioned in the Torah and Prophets and Post-Prophet times belong to them. Jews
do not give their sins away gratis; they have worked hard for them. Christians,
on the other hand, sell their sins for a plate of lentils and don’t want to
hear about them anymore. The ‘essence’ of practised Christianity has been to
‘use’ Christ for this purpose of taking away the sins that they do but do not
want to keep! Hee-haw.
Gnomen 378
That
is why the poor Jewish messianic lamb had to fall into the trap of the Signs of
the Star of Christ as they manifested themselves in an unauthorised and
non-sanctified manner readable only from the ‘other side’ of the true Initial
Signs. He too had to fall onto the other side and to follow Yohhanan’s
rebellion. The eventual salvation of the masses of the children of Esau and the
return of the lost sheep of the house of Israel could not have been
accomplished through that first historical messianic mission if it had not
crossed the line onto the ‘other side’ of the true Initial Signs. Had the
revelation of that time remained in the true sanctity of the Torah, it most
probably would not have been able to satisfy those needs, if at all it would
have been revealed for Israel outside of the School.
Gnomen 379
The
fact that the people of Israel did not receive those Initial Signs, not in
their guarded state of sanctity as they were in the School of the Essenes and
certainly not in the ‘corrupted version’ of the Initial Signs as they became
manifest through Yeshua’s mission, detracts in no way from the promises made by
the Lord to the descendants of Jacob, and to Moses and to the Prophets. Nothing
was taken away from all the redemptional and messianic promises to the Jewish
people. But when ‘and when thou (Esau) shalt rule by force (‘tarid’) thou shalt
break off his yoke from your neck’ (Genesis, 27: 40). In essence through
Christianity the nations broke off the yoke of the Law of the Torah that would
have been upon them had the Initial Signs not passed over to the ‘other side’
with Yeshua’s mission.
Gnomen 380
Yeshua
came to believe that he had been chosen to reveal a New Messianic Teaching
which completed the Torah of Moses and the Prophets. He indeed believed that he
had entered into the elevation of the First Tablets of the Law in the higher
faith of the First Commandment, the heredity of Moses. In fact we find
virtually nothing in his statements to reassert the constant danger of idolatry
as proclaimed in the Second Commandment. A combination of elements made Yeshua
believe that just he had been given the privilege to ‘recede’ to the first
Tablets and to ‘bring them back’ to humanity.
Gnomen 381
Jesus
believed that his was the ‘Mission of the Resurrection’ which represented the
‘highest universal mission’ to be held, the purpose of which was to bring the
world to regain the perfect faith, as it should have been after Israel’s
receiving the Ten Commandments directly from God, before the terrible
corruption of the Golden Calf. This is what lies behind Jesus’ oft spoken
admonishing expression ‘o men of small faith’ (Matthew, 8: 26) etc. The ‘large
faith’ is that of the First Commandment of the First Tablets of the Law. The
‘small faith’ is that of the Second Commandment of the Second Tablets of the
Law. In Yeshua’s intention the new messianic doctrine of the faith was not
properly a ‘new faith’ but a return to the higher faith in the Living Father
and the Living Redeemer who would not refuse anything to anyone who ‘knocked on
the door’ and wished to cling to God with a full heart.
Gnomen 382
Yeshua
believed that he had received the New Messianic Priesthood, a ‘new cosmic
vestiture’ of the ‘Eternal-Messianic-Malchitzedek’ who brought a ‘new spiritual
sanctification’ of the wine and a ‘new spiritual blessing’ on the bread. His
belief was a gleaning of ‘aspects’ from the titles and functions of the
messianic structure of the School, including some titles and functions that
belonged to the Teacher of Justice himself. It is easier to generalise in this
matter rather than discuss the details because that messianic structure in the
School was complicated, having a Messiah of the Davidic line, a Messiah of the
Priestly order from the line of Tzadok and a Messiah Instructor deemed the
closest to the Teacher of Justice. Those messianic positions were completely
sub-ordinate to the teachings, writings and messages of the Teacher of Justice.
Gnomen 383
There
was little space for speculative individualism in that ‘Palace’ of the Kingdom
of Heaven on earth. Even those who held the highest positions in the School did
not consider themselves more than faithful servants of God and of the Torah and
faithful talmidim of the Moreh Tzedek. There is a gap from the heaven to earth
between considering oneself a nominated-messianic-functionary and between
considering oneself the ‘Illumined Messiah’ of all times. In one the terms are
as borrowed garments while, in the other, the same terms have become, as it
were, ‘incarnate’ in the person. The ‘Word’ has become flesh in him and in this
too lay the trap of the Star of Christ upon the individual who assumes that
messianic role.
Gnomen 384
We
can say it loud and clear with 12 years of Messianic-Sign-Titles behind us and
the Completed Signs proclaim it loud and clear with 2000 years of the Christian
error behind it: Not because you have received a sign of the spirit of the
great legislator have you become Moses; not because you have received a sign
from the Prophet Elijah are you Elijah; not because you have received a sign of
the New-Redemptional-Priesthood of Malchitzedek are you the Messianic-Malchitzedek
of all times; not because you have received an illumination from the Star of
Christ does that make you the Illuminated-Christ of all history. But we are as
wise as is high an ant on the elephant’s back, for who might have saved himself
from the trap of the Star of Christ if it was his destiny to be born under it!
Gnomen 385
Herein
lies the gap and the trap of the title that fools its owner and makes itself
the final purpose instead of the external means for arriving at a higher
redemptional purpose. Then the Christ in the Sign of the Star of Christ becomes
the personalised Christ whose purpose it is to fulfil the Christ so that the
purpose of all be fulfilled in the Christ. The assumption of that position
involves a 'trinitarian' and idolatrous knot a priori. In order not to fall
into the trap you must substitute the Donkey with that Christhood and bray
loudly as you waggle your Tail. Only the heavy skin of the Donkey brings Christ
back down to earth before returning to his Stable in the Kingdom of Heaven.
Gnomen 386
Two
thousand years ago the Star of Christ came in the Sign of Wrath but the Second
coming of the Star of Christ comes in the Sign of the Correction. In the School
of the Essenes, however, the teachers and those who held messianic positions
were as Hidden Donkeys in that Hidden Palace of the Kingdom of Heaven on earth.
They carried their Signs with great fear of God, without changing their
attitudes about themselves or attempting to elevate themselves to importance in
the eyes of the world. They were, however, ready to do whatever messianic or
priestly mission they might be called upon to do, as long as the authority of
the teachers of the School established such a mission or function or
responsibility. They carried the titles and did not let the titles carry them.
Gnomen 387
Yeshua
had to fall because his Father in Heaven judged that his true intentions were
to help save the people of Israel from its terrible fall. That is why his fall,
even unto the depths of the ‘other side’, and the failure of that mission in
general, and the tragic sacrifice of his young life, were accepted before God
as merits. For in the messianic Sign-structure to which he was bound, the
quality of Israel’s substance was missing and thus the representative
‘messianic mission’ could not produce a fruit based on any true substance.
Therefore his calling could not but be nourished by the ‘other side’ and the
religion that derived from his mission could not but be missing in the
substance of true religion. That is why Jesus, before turning over his soul,
cried out ‘My God, my God, why hast Thou abandoned me?’ For he was messianically
taken with the fall of Israel, abandoned to its prophesied destiny among the
nations.
Gnomen 388
It
must be understood that after ASHER becomes ROSH and goes to the Head, even for
as long as the long exile itself, it must then be reproportioned to become
again ASHER. For in that entire period, before the revelation of the second
EHEYE, it is possible to read ‘I-SHALL-BE the HEAD’ (especially since the
reading ‘I-SHALL-BE THAT-WHICH’ has no conclusive sense). When, however, the
second EHEYE is revealed, one again reads clearly ‘I-SHALL-BE THAT-WHICH
I-SHALL-BE’ where the relative function of ASHER is to bind the first
redemption to the final redemption. So too Christianity, after having
considered Chirstianity the head of humanity, will be blessed in the new
knowledge of the true mission of Jesus and coherent factor in binding the truth
of the First Redemption to the great universal salvation of the Final
Redemption.
Gnomen 389
This
alludes to the principle global error of Jesus and consequently to all
Christianity. In accordance with the generalities already given, it will be
understood that Yeshua, in order to fulfil his mission, had to believe himself
something that he was not. And on another level he believed himself something
which in truth doesn’t exist. He believed himself ROSH, not ASHER.
Gnomen 390
In
some sense, he believed himself as Moses, and not as Yehoshua Bin Nun; in
another sense he believed himself the Goel or the Goel and the Messiah
together; in another sense he believed himself the Messiah and not the Donkey
of the Messianic Mission. But ASHER is not ROSH and Yehoshua Bin Nun was not on
the level of Moses. The Messiah is not on the level of the Goel, as
Malchitzedek was not on the level of Abraham. And even the Donkey is not on the
level of the Completed Signs which he carries nor is Peretz, Man of the Signs
on the level of the Signs which he explains. The Donkey drank some hidden water
from the Star of Esther on Mount Carmel concerning Jerusalem and Bethlehem and
Shchem and Yotvata. If he’s a good Donkey, he’ll let us on to it somewhere
along his sign.
Gnomen 391
The
true fear of God (Jerusalem) and the true Bread of his House (Bethlehem) and
the true upholding Shoulder (Shechem) cannot be acquired by man except by way
of a teacher who instructs his pupils how to find the good streams of water
(Yotvata was a place of nahhalei maim). Those are the good streams of water
that flow continually always reminding the thought to go deeper into that true
fear and to taste more of that good and true bread and to know the true
Shoulder, the Law of God, upon which one can always rely for every need.
Gnomen 392
Now,
asked the Star of Esther, why does Jerusalem despise Bethlehem and Shechem and
why does Bethlehem hate Jerusalem and Shechem and why does Shechem reject
Jerusalem and Bethlehem, thus impeding the flowing streams of Yotvata in any of
them? Might the true fear of God despise the bread of His house and the
upholding shoulder of true tradition? Or might the true bread deny the true fear
of God or reject the Shoulder of true council and true wisdom? Or is it
possible that the true tradition reject the true fear of God and the true bread
of His house and that no one wants the blessed streams of Yotvata?
Gnomen 393
That
is why I was exiled from Judah and hid myself deep in the heart of Susa in the
midst of the Persian Empire. Orphaned and hidden, I was nourished on the holy
milk of Mordechai, my uncle. More precisely I drank of the pure wisdom of the
Star of Mordechai which for my sake, to give me suck, drank abundantly of the
great myriad of Milky Way stars. For my father Jerusalem has rejected me in his
death and my mother Bethlehem has left me an orphan and I had no shoulder on
which to lean, nor had I a guide to show me the good flowing streams of
Yotvata.
Gnomen 394
I
am the thirteened petaled rose of Jacob, hidden in exile; who will protect my
delicate petals from the thorns and from the beasts of the field? Only the
Tzadik Mordechai could save me and only he could give me what I truly needed,
for I am hidden now in exile all alone among the nations. And the Lord answers
the pleading of my heart and I am taken by Mordechai and protected until he
might await the proper moment and send me to the Royal Palace to fulfil my
purpose. I am the Star of Queen Esther and I need my Palace.
Gnomen 395
The
story of my course is hidden in my Scroll of Esther, but my hidden history was
revealed in the secret Essene School of Esther about five centuries later. If
the Star of the Universal Malchitzedek is brilliant in its illumination, yet I
am the beautiful queen of the inner Palace. I let not my beauty be beholden or
admired by others for I am reserved to the King. I am the inner fear of Israel
for I am afraid of not feeling His closeness.
Gnomen 396
My
love is of a higher need and my heart cannot be satisfied without the signs of
His love upon me. My soul needs the true fear of God and the true bread of his
house and the upholding shoulder of Mordechai. The night covers me from the
eyes of humanity and I recede to my inner chamber to meditate the true values
cherished by my soul. Come again valley to your perfect balance for I am hidden
in the Palace from whence the scale of the grains of sand is enlarged upon the
waves of the sea. Between the justice of my King and the humble modesty of my
fathers, I am the queen all covered and veiled before my Lord. Thou art the
Rock of my salvation.
Gnomen 397
Do
not come close to me, do not stare at the beauty of my garments. For my inner
loveliness is bathed in the pains of my Teacher’s suffering. And my jewelled
and perfumed body has battled with the solar-eclipse in its season. I have
served my husband supper and kissed his hand before he lay down to sleep and
now I call out unto the Lord, my God. to lift my soul into the hidden Palace of
Esther.
Gnomen 398
I
saw the teacher Esther, a lovely woman very neatly dressed of over 50 years
old, in front of a class-room, waiting for the other pupils to arrive. I wanted
to walk over to her to speak together, but she indicated with her hands that I
be seated in my place. Then she said to me with intelligent embarrassment, “You
must not show yourself privileged before the other pupils. It is also a
question of modesty”. I sat down quietly while admiring the elevation that she
maintained in her naturally beautiful character; then I woke up and corrected
some of the previous Gnomen. -
Gnomen 399
But
the Sign of Peretz Breaks down the Barriers and afterwards Repairs the Fences
in their proper measure. For where the
Barriers must come down modesty is sure to be missing in some measure and the
First Donkey stripped many times to wash the feet of the new pupils and what
does a Donkey know of modesty? The Second Donkey, however, enters the School of
Esther to hide in sanctified brays. But the Ram-Lamb-Peretz-Donkey of the
Initial Signs was not left time to repair the fences and instead of entering
the School of Esther, he had just come out of it.
Gnomen 400
The
Second Donkey enters the School of Esther because we are also the continuation
of the School of the Essenes where the Initial Signs were held in secret and
there this Book of Esther begins. Some weeks ago (June, 1991) Deborah received
in a dream nothing less than the Final Sign of the Pact between the Parts of
Abraham for the New Pact of the Final Redemption. In her dream she saw that for
a sacrifice were brought a bull, a calf, a lion and two pigeons. Peretz and
Paolo had to divide the bull, calf and lion in half but the two doves were for
holocaust.
Gnomen 401
This
Sign come in merit of the Final Pact goes directly back to the Pact itself as
written in the Torah. It may also allude to some events already accomplished in
other epochs, such as the allusion explained by Rashi on the words ‘and there
descended wild-fowl upon the carcasses, and Abram set them up again (or and
Abram drove them off’. Rashi, head of the commentators says ‘there is an
allusion here to David who will come to destroy them (the nations who are
against Israel) but from Heaven he is not permitted to do such until the
arrival of the Messiah’. -
Gnomen 402
If
we wish to assume that that attempt of David ben Yishai to sweep down upon the
nations refers to the ‘messianic period’ of the extension of Christianity to
the nations by way of Paul, the allusion has some sense. The ‘messianic
Christianity’ of Paul desired to ‘conquer’ the nations for the sake of forming
the Great Israel. The Final Signs, however, permit us to review past history in
the present time prospective of the Fourth Generation.
Gnomen 403
Certain
Completed Signs, however, cannot have a parallel in the Initial Signs. For
example, “Tell them that I am the Tzadik who is incarnated Three Times in
history” could have no counterpart or parallel 2000 years ago. For this is the
Final Sign of the New Time, in the authority of the chosen Tzadik, Haim, and no
Initial Sign could have had such an authority. So too the Tzadik’s embracing
the people of the nations and exclaiming with immense love, “We are all of the
same flesh” could come only in a period where the world, even the Jewish world,
was in a position, or at least going towards that position, to appreciate that
magnanimous affirmation.
Gnomen 404
We’ve
explained that the second Goel of Israel is the Tzadik Mordechai while, in the
perspective of the Universal Redemption, Jesus is the second man of the
Redemption. Even though Yeshua was not on the level of the Hidden Tzadikim, he
was, however, in that moment, the chosen ‘Tzadik who Lives in his Faith’. Concerning
the hidden relationship between the Teacher of Justice and the élite
pupils of the Essenes, on the other hand, one must begin there to search for
the balanced redemptional ‘secret’ of the relationship between Goel and Messiah
(or Messiahs).
Gnomen 405
That
is why the Book of Esther begins at the School of the Essenes, because the
hidden relationship of the Goel to the Messianic Donkey is the one which brings
Israel and the world into its Final Redemption. The Tradition of the hidden
Purim alluded to in the Scroll of Esther finished in the School of Esther from
whence the mission of the Star of Christ issued, albeit in an unfinished and
corrupt form. The Star of Christ then carried Christianity into its 2000 year
historical voyage and its basic course would not be changed until the return of
the Star of Christ in its final mission of the Universal Priesthood of Malchitzedek,
Priest to God on high, an essential element of the universality of the House of
Prayer of the Final Redemption.
Gnomen 406
The
name of Jesus, nevertheless, is fixed in history, for he expressed the will of
his Father in Heaven in that historical messianic moment of total desperation.
Yeshua was selected to demonstrate to a multitude of nations how to be a just
man who lives in his faith. In this sense he was the Tzadik incarnated for the
nations in that first coming of the Star of Christ. Purim reached the Essenes
but the light of Hanukah lit for the nations by the mission of Christ did not
reach the level of a true light.
Gnomen 407
In
the Final Redemption, however, the New Light of Hhanukat ha-Hhanukot that goes
out for the nations comes with a great and miraculous victory over all false
lights, while the Hidden Purim of the Final Redemption saves Israel and with it
the Great Israel by way of the Hidden Star of Esther and the Star of Mordechai.
For that secret of the relationship between the Goel in the Kingdom of Heaven
and the messianic offices on earth was the essential binding key to all the
Initial Signs. That relationship between the Teacher of Justice and the
faithful scholars of the School was part of a hidden Pact of the redemptional
Signs at that time.
Gnomen 408
Those
were the Initial Signs; the severity attached to their reception was of a
totally different order compared to the Reception of the Final Signs. The
severity of the School was the necessary measuring-rod of worthiness in those
epochs for reason of the evils that reigned, unfortunately, in Israel. The
Final Signs descend with enormous love from EHEYE ASHER EHEYE when the Final
Goel has been chosen and the world enters into its new stellar position of the
prophesied Final Redemption. All past history becomes renewed in its New Light.
True, in the first years, very few are its receivers, but in essence, there are
many, many worlds of people already predisposed to accepting the truth of the
Final Revelation. Christianity played no small part in that historical
preparation.
Gnomen 409
Yet
that secret relationship between the Teacher of Justice and his talmidim of the
School also indicated the hidden starting-point of the long Purim of the Jewish
exile that was coming. It was a relationship hidden from the eyes of Israel and
the world. Also Esther was the secret pupil of Mordechai the Just. The Sages,
of blessed memory, attest to Esther’s adeptness in using the Kabbalah Maasit
received from Mordechai. Esther too was hidden in the Palace of the king
without revealing her true identity and nation, until her famous moment, that
is, when her revelation saved all the Jews from extinction. The history of that
profound redemption is recorded in Megilat Esther, but the secret of the
particular redemptional and messianic relationship between the Star of
Mordechai and the Star if Esther which represents the completeness of the Final
Redemption had its beginning there in the hidden School of Esther of the
Essenes.
Gnomen 410
This
Book of Esther of the Final Signs reveals the substance of that hidden Purim,
un-revealed until the revelation of the Final Redemption with its historical
completion of the 7 Redemptional Stars of the Big Dipper. The Stars of
Mordechai and Esther were instruments of the second redemption of Israel. The
reconstruction of the Second Temple was the Hanukah of that second redemption.
The long history of the second Temple begins. The first periods were higher but
afterwards the political conflicts and Hellenizing elements and Sadducee corruption
etc. destroyed the true purposes of the Temple itself.
Gnomen 411
The
Temple should have become a light for the world but it had become impossible to
make its light shine even in Israel. There is a large historical meaning behind
Yeshua’s example of the Lamp not placed above the table for all to see
(Matthew, 5). The Temple would eventually be destroyed if it would not fulfil
its purpose. There would be destruction and exile. The Stars of Esther and
Mordechai had again to go into hiding to find a place of refuge for the future
salvation of Israel. The Priests of the Temple were corrupt. The Doctors of the
Law were not a source of refuge, consolation or inspiration for most of the
nation.
Gnomen 412
A
hidden Just foresaw and he acted, establishing the hidden messianic School of
Esther within the framework of the Essene Community. There were revealed the
Initial and Opening Signs of the Redemption. The Hidden Signs of Purim remained
in the School and were the source of the Hidden Protection of Purim during the
long exile. The Signs of the New Light of Hanukah were taken by Yeshua and were
used by him in his attempted mission of the messianic salvation.
Gnomen 413
The
signs of Purim carry the Messianic Signs of David ben Yishai while the signs of
Hanukah carry the Messianic Signs of Joseph. Therefore Jesus knew during his
mission that he had not come except to save the lost sheep of the house of
Israel and that his was not the mission of peace. That New Light, however
distorted as it might become, would have to go out for the nations. A New Lamp
was lifted unto the nations. The Purim Signs remained with the Hidden Tzadikim
after the destruction of the Temple and with the eventual death of the Essene
Community.
Gnomen 414
The
New Completed Signs of the Final Redemption reveal the hidden Esther of the
Essene School and they correct the distorted messianic light of the Hanukah
Signs that issued from Yeshua’s mission. In general all the true Signs in their
perfection but before their completion were held by the Head of the Hidden
Tzadikim in every generation. When the Final Goel is chosen and is seated on
the Chair of the Kingdom of Heaven, the Completed Signs descend and the Final
Redemption is announced. The Seven Redemptional Stars of the Great Cart of the
Good News enter into the new position of the Prophesied Displaced Fourth
Generation. The Time has Come.
Gnomen 415
The
7 Stars of the Great Cart (Big Dipper) contain the Star of Esther and the Star
of Mordechai. The Star of Malchitzedek which became the Star of Christ and
which reassumes the position of the Universal Messianism of Malchitzedek in the
Final Redemption is a separate Star, not of the 7 redemptional stars of the Big
Cart. Follow the Handle of the Big Dipper and you will see this luminous and
colour-changing star. Indeed after the 7 it is the 8th Redemptional Star which
has significance for the Universal Pact of the Altar of Malchitzedek. The
difference is that the 7 Stars are properly Redemptional while the Universal
Star of Malchitzedek is Messianic. Also for this reason the mission of the Star
of Christ went out for the nations.
Gnomen 416
More
than details, we need only to perceive the relative position of the Initial
Signs. This means that the Six Great Completed Signs of the Final Redemption
had their corresponding Initial Signs in the School of the Essenes. Before the
demise of the Tzadik Haim, I was witness to the Final Suffering of the
Suffering Servant of God, Head of the 36 Hidden Tzadikim, Haim. I saw the
darkness that was all suffering and the suffering of one that would be the
great light of salvation for the world. The Teacher Haim had seen told me of the
harshness of a Haman decree issued this time not on Jews or not on Italy but on
the world at large.
Gnomen 417
The
Head of the 36 Hidden Tzadikim was alone in his standing and on him alone the
decree descended. I saw my Teacher struck down with mankind’s evils and I witnessed the pains of
man’s cruelty transferred to the loving and humble heart of God’s beloved. I
saw the dark pages of sacred history re-dimension their anguish into the last
holy suffering of God’s humble and faithful redeemer of the true faith in the
One Living God. I was witness to God’s unbounded love, above all reason, which
spared no suffering or pain or anguish or agony from His beloved Tzadik.
Gnomen 418
Even
the ride to the burial place was the bumpiest ever, for the old road had been taken
down and they had not yet built the new one and the funeral car shook from side
to side as the driver tried to save his tires from the deeper holes. Even ‘til
the last seconds of the presence of his entirely sanctified body within the
precincts of ‘above the ground’ did the Lord of Hosts smite His chosen servant
with pains of the Infinite goodness reserved for the Jacob of history. And as
Mordechai, Head of the 36 Hidden Tzadikim in his generation, who became second
to the king and whose name shone with respect and splendered as the morning
star among all the nations, the Tzadik Haim was uplifted unto the new Seat of
Redemptional Judgement and was called the Anointed Judge of the Kingdom of
Heaven. The time had come.
Gnomen 419
The
Completed Signs of the Final Redemption could now descend. The Tzadik was alive
and resurrected in the New Kingdom of Heaven. I stood in the midst of 7
Prophetic Circles on earth beneath the stars. The Tzadik gave me a sign and I
called out, “Ba ha-Zman” (the Time has Come). I announced to the pupils, “The
Prophetic Time has come. The particular period seen by the Prophets of Israel
has been opened. All the prophecies concerning the Final Redemption and the
messianic prophecies and the prophecies of the Fourth Generation have come unto
the period of their fulfilment in virtue of the Final Sacrifice of the Tzadik
Haim. I am not a Prophet nor the son of a Prophet but the words that I tell you
here are prophetic because they are in the authority of the Tzadik Haim who has
given me the privilege to announce, in the name of the prophesied message of
the Prophet Elijah, of blessed mentioning, who announces the opening of the
Final Redemption, that the famous prophesied generation is here. Ba ha-zman.”
Gnomen 420
The
Tzadik rebuked me, “You have the key in your pocket, and the Master of the
world is waiting”. It was upon me to reveal in writing what was happening. The
New Scroll of the Last Hidden Purim was under way. Also the hidden Haman which
was strangling and condemning the Jewish people had to be unmasked. The hidden
reasons for the dark side of Galut which had culminated in the Shoa had to be
unveiled. The great convergence of false doctrines fell upon me. I announced to
the Jewish Community that the true faith of Israel had been tainted with the
idolatrous doctrines of the Zohar which themselves culminated in the idolatrous
and false messianic movement of Habad.
Gnomen 421
‘Official’
Judaism was unaware and it had not the power to stand in judgement before the
Higher Tribunal. It was an orphaned Judaism similar in substance to the gloomy
epochs of Christian inception. The idolatry of the Zohar and the idolatrous
Christian theology of John’s logos sat on my head to be undone.
Gnomen 422
That Fourth Generation too was a prophesied time of
the always doubled prophecies of destruction and of redemption, but,
unfortunately, the scale of destruction outweighed the scale of redemption. The
Temple was destroyed and the people went into exile.
Gnomen 423
The Hidden Light of the Redemptional Purim never saw
the day, but a superficial and distorted ray, based, although separated, on
that original light of salvation pierced the roots of time-ridden crusts to
sustain a multitude of nations thirsty for a word of compassion from God on
high.
Gnomen 424
One person had stood up to all in the face of an
impossible marriage and his sacrifice for the love of Israel was accepted
before the Almighty God of the universe. Isaac’s Ram had come unto its prophetic
history. Isaac, our father, took upon himself the weight of exile. The Ram
whose thorns got caught in the thicket took on the historical salvation of the
lost sheep of the house of Israel. A Lamp was lifted unto the nations where
those lost sheep would wander.
Gnomen 425
There
they would be conserved until the Messianic and Redemption Signs would be
completed and the house of Efraim would return within the confines. “This is
the Star of Christ” explained the Final Goel, Haim, “come in virtue of
humility”. The Messianic Star of the Universal Redemption had returned to
complete its messianic cycle within the framework of the Final Redemption. All
the Christian Signs of traditional Christianity would now be corrected and
completed in the New Universal Pact of the Final Redemption on the Altar of
Malchitzedek.
Gnomen 426
The
Horns of the Ram would be extracted from the thicket of all traditional
theology. The Time had come. Christ himself would be redeemed from the Ram’s
harsh destiny. For Yeshua had been humble in a world of religious arrogance and
he accepted his death in the love of a future salvation unto the humble folk.
He had touched the heart of those who needed a voice to tell them of God’s love
for those who make themselves as children newly regenerated in the spirit of
the fatherly God of Israel.
Gnomen 427
The
Final Redeemer, Haim, said, “Tell them that I am the Tzadik who is incarnated three
times (in history)”. This is an important Sign to the Jewish people who know
that the Final Goel follows Moses, our teacher, and Mordechai the Just. For the
Christian world the Final Goel follows Moses, our teacher, and Jesus, Christ of
the Christian Nations. The Final Redeemer, Haim, said, as he embraced the
simple folk of every land with great love, “We are all of the same flesh”. This
is an essential universal sign for all. It is the source-doctrine of the true
future peace that will arrive in the world after the Fourth Generation.
Gnomen 428
The
Final Goel, Haim, indicated the Book of the Stars of Abraham, our father, and
the Four Stars of the Handle of the Great Cart, indicating the Fourth Displaced
Star and saying, “When we arrive at the Fourth Star, I will make a sign and
everything will proceed with great velocity”. Then from another part of the sky
a very luminous Star shone and the Tzadik explained, “This is the Star of
Christ; it comes in virtue of humility”. From here we know that the Star of
Christ is not part of the Seven Redemptional Stars of the Big Dipper, but
separated by itself.
Gnomen 429
It
is the Star which carried the Christian Mission for these past 2000 years. It
entered into the Gospels with Magi acclaim because it had to be known. The
Moreh Tzedek, from his place above, could not have revealed redemptional
orders. The dreams and visions of the sages at the School had the vagary of
Initial forms which could not reveal the Final forms. The Teacher of Justice
could not have sent any ‘finalised’ signs such as “Tell them that I am the
Tzadik who is incarnated 3 times”. This is a one-time in history affirmation.
Gnomen 430
The
messianic format of the School was mostly received from the Teacher of Justice,
previously by word of mouth and then from his writings. Nevertheless, as we
have received the Full Sign of the prophecy in Joel, there were for sure dreams
and visions in the School. Later on we find outbreaks of the new prophetic
power in early Christianity. For the sake of comprehension we may assume that
the dreams and visions received in the School were of the hidden Purim level;
the dreams and visions of early Christianity were in the Hanukah signs of a
light unto the nations.
Gnomen 431
See,
for example, how the dream and sign at Jaffo, gave permission to eat all kinds
of meat and previously prohibited foods to the new Christians. Also the Jews
who had become Christians had to eat of the impure animals in order to fulfil
the sign. The golden middle would not exist until the New Law of the third and
final redemption where the distinction between the Altars of Judah and Ephraim
and the Altar of Malchitzedek is comprehended in the same New Law which
differentiates between commanded and not-commanded in the Torah. Nor could the
Teacher of Justice have made a sign from the First Star to the Fourth Star
because this sign made by the Final Goel pertains to the Final Redemption.
Gnomen 432
There
were, however, for sure, signs indicating that the Fourth Generation of that
epoch had arrived. Even John the Baptist did not proclaim the descent of the
Kingdom of Heaven without the prophetic basis of dreams and visions at the
School. That, however, was the Fourth Generation which preceded Israel’s long
exile among the nations, but there could have been no sign in which the Teacher
of Justice made the sign of the Stars nor could there have been signs
indicating a Goel sitting on the ‘Chair’ of
the Kingdom of Heaven. The sages of the School would not have been able to
distinguish between the Star of the Goel and the Star of Malchitzedek nor could
they have gained redemptional information concerning the 7 Stars of the Great
Cart.
Gnomen 433
There
were Initial signs of the ‘establishment’ of a ‘new’ Kingdom of Heaven. They
may have presumed that the Teacher of Justice presided over that ‘new kingdom’
but no ‘finalised’ details of such could have existed. If such a detailed sign
had come, the Essenes would have had the obligation of writing it down and
making it known publicly, but this is only hypothetical; no finalised signs
could have arrived but only prophetic signs concerning the epoch ahead. Most of
such signs were negative, of destruction and wrath and the absolute need of
repentance.
Gnomen 434
That
‘new Kingdom’ perceived was, in truth, a ‘pre-kingdom’ established in the new
stellar formation of that epoch to maintain a certain necessary equilibrium for
the generations that were coming. The signs of that Kingdom in its celestial
sense were later on transposed into Christian revelation, giving the Christian
signs of Christ-King
of the Kingdom of Heaven. As Christianity itself, that pre-kingdom would serve
an immense historical purpose, an intermediary purpose to the beloved souls of
all good men and women who led upright lives in their Christian upbringing. They
too had a place in the other world until the time would come of their further
elevation.
Gnomen 435
Such
is the power of the Sign of the Resurrection. For the sages of the School, the
Teacher of Justice was resurrected in the ‘new kingdom’ and they awaited his
return. The awaiting of his return was probably more defined and emphasised
than his resurrection but in any case the Teacher of Justice was quite alive
for them. Also tradition agreed that ‘the just in their death are more potent
than in their life-time’. How much more so the Teacher of Justice who had
established the new messianic kingdom on earth, in the School.
Gnomen 436
The
Sign of the Resurrection was one of the Signs ‘taken’ by Jesus and ‘used’ in
his mission. Thus the Sign was clearly in the School. But once they became
transposed into Yeshua’s mission, all the ‘signatures’ of the Signs fell on
him. Since Yeshua had taken on himself all the responsibility for his actions,
it could not have been otherwise. The resurrection of Yeshua, however, was part
of the messianic mission that he had to fulfil. No other Sign would have had
the force to bind Jesus’ mission to the nations for two millennia. Not even all
the teachings of the Gospels together would have convinced the people of
anything without Jesus’ sacrifice and the sign of his resurrection.
Gnomen 437
Indeed,
the ‘victory’ of Christianity in the world was born with Jesus’ permission
after his death to demonstrate the truth of the Sign of his resurrection.
Obviously with the ‘other-side’ ‘trap’ of that first appearance of the Star of
Christ, there followed as well the distortion of this concept within the
upcoming new labyrinth of Christian theology. There may have been the
association to the very popular middle-eastern Tamuz, the god who died in
winter and was resurrected every spring, as historians point out, but the
essence of that confusion derived mainly from the Star of Christ of itself.
Gnomen 438
Also
the Star of Christ, through Jesus, had to give over its new messianic message
in the best possible manner under the circumstances. There was no way yet in
that period to reveal the Sign and, at the same time, to keep it down to
proportions manageable to the human intellect without becoming idolatrous in
substance. The Signs had to come out and the malformed interpretations around
them had to proceed. Those Initial Signs, however, could not be missing in the
world because they were essential in the historical preparation to the Final
Signs.
Gnomen 439
With
Jesus’ Son-Godship caught in the thicket, the sign became God in his Son-Form
killed, buried and resurrected. The concept of the resurrection for the sages
of the School, however, had never become idolatrous. They believed that the
resurrection of the Teacher of Justice had come about and that when the time
would permit for it, he would reveal himself for the world. The concepts in the
Essene School were, of course, much closer to those of the Final Signs compared
to Jesus’ Signs interpreted by the Fathers of the Church.
Gnomen 440
The
Initial Signs of the School were totally within the boundaries of the pure
monotheistic faith. Not only; they believed in the formation of a new celestial
kingdom presided over by the Teacher of Justice who directed the messianic
orders of the School. Thus the concept of Goel and the elevation of this
position compared to the various messianic functions at the School was much
closer to the truth than any such Christian counterpart. But the resurrection
of Yeshua was true. He was not simply some dead spirit come back to poke fun at
the people; he was taken by the Lord, our God, as a living sacrifice and
brought into the ‘newly formed kingdom’ from where he was able, according to
the conditions of that world, to help worthy Christians keep their souls. He
continued his mission.
Gnomen 441
And
where then does the Donkey come in? We know, of course, that he was under
Abraham, our father, when he brought Isaac to Har ha-Moriah to bind him on the
Altar. One must, however, wake up early in the morning to understand the saddle
of Abraham’s Donkey. But to comprehend Abraham’s Donkey, one may not sleep at
all. Even Jacob, our father, would not have brought Issachar had the Donkey not
shown him his stuff. And yet only Balaam’s faithful Ass really had a say in the
matter.
Gnomen 442
These
are the true and complete redemptional and messianic Signs of the Third and
Final Redemption. They are as solid and as fixed in their essential form as are
the stars in heaven. And in that universal framework are then engraved the
‘variables’ of the redemption which depend on merit. But between the Final Goel
and the world there had to be a Donkey, a Completed Donkey of the Final
Redemption, so that things got down to earth on solid ground, without mounting
heads and false exaltations and fanatic attitudes. The world is not helped by
human ranking but the brays of an authorised Donkey bind the Kingdom of Heaven
to the earth.
Gnomen 443
The
truth of the Final Signs, however, reveal the truth of the Initial Signs. Even
the Donkey was there but he had no say in the matter, otherwise he would have
explained to Yeshua his true position. Only now the immense historical value of
the Hidden School of Esther of the Essenes can be fully realised. Only now can we begin to fathom
the dilemma of that period when the first appearance of the Star of Christ
shown over those sages of the School and entered the heart of Jesus. There had
to be a tremendous historical confusion before the true relationship between
the ‘Goel in the Kingdom of Heaven’ and the ‘Messianic Signs on earth’ could be
explained by the Donkey.
Gnomen 444
That
necessary historical deviation corresponds with the Resh of ASHER which becomes
a Head unto itself for the entire time of Israel’s long Galut until the time of
the Final Redemption when the LETTERS of ROSH are returned to their proper
order of ASHER and the name ASHER is reproportioned into its FUNCTIONAL
relationship in the binding of the first EHEYE to the last EHEYE. As for Israel
the long exile had to precede the Final Redemption, so too the idolatrous
Christian deviation had to come out before its Great Correction.
Gnomen 445
With
plagues on my head and a pair of white shorts, I stretched out my arms and let
my head fall. Paolo, Deborah and the children came home. When White Horse saw
me in that position, he asked, “What’s wrong, Peretz, don’t you feel well”.
Deborah said, “But don’t you see he’s doing a sign? Did you forget he is in the
Passion of Christ Signs”. White Horse answered, “I also thought that but I
thought maybe he didn’t feel well because of the sign he was making”.
Gnomen 446
“Get
me some water, please”, I said as one who could not speak from thirst. Paolo
went to get me a glass of water but he had to take Asher in his hands and
Deborah brought me the glass of water and held it to my mouth to drink. I said,
“This is the Sign of Christ descended in Sarzana of Liguria. It descends in the
Sign of the Donkey who descends into the Sign of the Tree of Knowledge of Good
and Evil Corrected. It comes in the Sign of the SHIN HHADASHA of PURIM. Blessed
is God, my Father who has made me His Bread.” [64]
Gnomen 447
All
those who desire the closeness of God’s love to be felt as the love of a father
to a son or a daughter may say ‘my Father in Heaven’, in the same manner that
we say ‘Our Father in Heaven’ for the love of the Almighty God to His creations
is infinitely greater than the love of a father or a mother but the innate
closeness of parents to their children is understood and felt in the heart.
Therefore it states, ‘You are Children to the Lord, your God’ (Deut., 14, 1)
and it states ‘My son, my first-born, Israel’ (Exodus, 4: 22).
Gnomen 448
Jesus,
in John’s Gospel, refers to these two biblical expressions when asked by
chiding Pharisees why he blasphemed. Is it possible that Christians in 20
centuries could not realise clearly that Jesus’ answer denies any pretence of
Son in any theological sense! Since it was placed in John’s Gospel, however, it
was swept under the carpet of his theology. When the door is closed it is
closed. Christianity was trapped into the great long cycle that it had to make,
errors and all. All this so that in the end when the errors are corrected no
such mistakes will be made in regards to the Final Goel, Haim, chosen by God
Almighty as the Anointed Judge of the Kingdom of Heaven, who after his last
sacrifice in the world is immediately taken to his Chamber in the Kingdom of
Heaven.
Gnomen 449
Without
the Correction of the Christian error, Jews could not come to understand the
Final Sign of the Resurrection of the Tzadik Haim. The Christian error had to
come out so that all deification be destroyed in the end. For the revelation of
the Goel Haim, cannot reside in an idolatrous world; otherwise the same
idolatrous mistakes would be made in regards to the Tzadik, God forbid. And
because the Tzadik Haim is so greatly loved by God, if such an error happened,
God forbid, the world would be destroyed.
Gnomen 450
The
world, however, will not be destroyed, because the redemptional promises
contain the keys to the Sacred Wars of God against idolatry and idolatrous
doctrines and idolatrous movements. These are the Sacred Wars of God which
destroy all idolatry as the War of God in Egypt destroyed the Ten Potent Gods
of Egypt and in general broke down all Egyptian idolatry. So too in the end all
traditional Christianity will fall and be no more. For all that which is rooted
in truth in Christianity has been uprooted from Traditional Christianity and
finalised in the Completed Signs. No one will any longer take a man as a God or
call to any man his Lord, for all will know that God, the Creator of the
universe and the Redeemer of Israel, is One and that He is infinitely greater
than any man or soul created, whether in this world or the other.
Gnomen 451
The
truth of the Final Signs of the Resurrection and of the Anointed Judge of the
Kingdom of Heaven and of the Teacher who teaches us the Book of the Stars of
Abraham, our father, carries with it totally new concepts, concepts which are
of a level not spoken of in normal and normative Judaism. The prophecies,
however, which exclaim that in the time of the Final Redemption completely new
things will arrive, things which were not known before and never seen, cannot
be denied. Also the New Pact prophesied to come cannot be denied when it comes.
Gnomen 452
All
Judaism will be uplifted into concepts which it has not been accustomed to
contemplate. The marvels of the Final Redemption are even greater than those of
the First Redemption but they are not the same marvels; they are new and wondrous.
Of the greatest wonders is that the Final Goel, after his resurrection, is
seated as the chosen Anointed Judge of the Kingdom of Heaven. Is there
something more amazingly wonderful than this fact? And yet there is a 2000 year
wonder to be contemplated without which no meditation is complete.
Gnomen 453
Without
the ‘designed history’ of the Star of Christ, the truth of the Final Anointed
Judge of the Kingdom of Heaven could not have been conceived of in the proper
equilibrium. And had it been announced, for hypothesis, without Christianity
and the Correction in Christianity behind it, the nations would have become
confused and would have inevitably fallen into errors concerning the pure faith
similar to those Christian errors. The deification of Christ is not everlasting
because it is false but the Correction of all the idolatrous distortions of the
poor Sacrificed Ram is everlasting because it is true. So too the false and
idolatrous doctrines of the Zohar had to come out and had to get caught in the thicket
of emanated Partzufim before the Terrible Correction of the Hherem Mi-Deoraita
comes to establish forever the falsehood of such doctrines.
Gnomen 454
If
the abominable doctrine of the Ten Emanated Sfirot of the Zohar had not come
out, the entire question of ‘theological discourses above the ‘level’ of
‘creation’ ’ would never have been clarified. And if it had not been clarified
on an historical level it would have come out in some other epoch. It had to
come out so that it be corrected in such a way that it might never take place
again. When the Hherem Mi-Deoraita will be understood, the rabbis will receive
it as true Kabbalah and it will become definitive halacha. No longer will there
be confusion.
Gnomen 455
The
Second Coming of the Star of Christ comes first of all with the designed
purpose of correcting the First Coming of the Star of Christ. This was part of
the Divine Redemptional Design in history. The Second Coming, in the Completed
Signs, of the Star of Christ in the Sign of the Great Correction is proof
enough that the First Historical Mission given by that Star had to be and that
it contained true elements given to prepare a large part of the world for the
Final Redemption and that, at the same time, it contained great errors because
of the idolatrous doctrines that became formulated around it. It had to be
because it had to be corrected and it had to be corrected so that the
incredible and marvellous revelation of the Anointed Judge of the Kingdom of Heaven,
the Goel Haim, never become confused or confusing in all future history.
Gnomen 456
It
is, however, not the Correction of the doctrines of the false kabbalah of the
Hherem Mi-Deoraita which assists Israel in understanding the concept of the
Resurrected Tzadik and chosen Anointed Judge of the Kingdom of Heaven. It is
Esther hidden in her Palace in whose favor the Star of Mordechai will shine for
all Israel and for the world until the extremities of the earth. For the Final Goel
is not the mashiahh (Messiah), He was Head of the 36 Hidden Tzadikim, as was
Mordechai ha-Tzadik and as the original founder of the School of Esther. The
Star of Mordechai elevates the entire level of the Final Redemption by
revealing the existence of the true, hidden tradition of the 36 Hidden
Tzadikim.
Gnomen 457
And
yet the Hidden School of Esther is needed to reveal the Stars of the Redemption
to Israel. From its former hiding place with the Essenes, it returns for its
completion in the New Purim Signs of the Completed Signs. For as the Star of
Abraham is completing its cycle of 4000 years, and the Star of Solomon is
completing its cycle of 3000 years, and the Star of Esther and the Star of
Mordechai are completing cycles of 2500 years, and the Star of Christ is completing
its cycle of 2000 years, and the Fourth Displaced Star is in the position of
the famous Fourth Generation, a line is drawn by the Final Goel from the Fourth
Displaced Generation to the Star of Abraham. Then the Tzadik explains the
Messianic Star of Christ which in its second coming returns to the position of
4000 years ago in its perfect equilibrium in relation to the Star of Abraham to
complete the Final Signs with the Universal Priesthood of Malchitzedek.
Gnomen 458
Then
shines the Star of Esther who reveals her position 2000 years ago in the School
of the Essenes in merit of the Teacher of Justice. And now she reveals the
Great Tradition of her uncle Mordechai as the Star of the Final Goel, Haim,
shines brightly, and the Star of the Redemption announces the coming of the
Jacob of history. See then that without the Star of Esther, the Star of
Mordechai, the Star of the Goel Haim and the Star of the Redemption could not
be revealed. And the revelation of the Star of Esther comes only after she has
been made Queen in the Royal Palace from where she will be able to speak to the
King on behalf of her nation and from where she will eventually become known to
the whole kingdom.
Gnomen 459
Therefore
we sit and write Gnomen so that the Star of the lovely Queen Esther may shine
in all its splendid colours, although they be not seen except within the
Palace. For only Esther can reveal and uplift the Star of Mordechai in the eyes
of mankind, and without the Star of Mordechai, the Star of the Final Goel would
not be understood. But when Mordechai obtains the Higher Tribunal through
Esther’s intervention, then the tradition of the 36 Hidden Tzadikim can be
revealed and the Star of the Final Goel can be understood and received. And
without the comprehension of the exalted position of the Final Goel, the Star
of the Redemption could not shine, for without the Final Goel there is no
redemption.
Gnomen 460
Therefore
it is the Final Goel, Haim, who makes the sign from the Fourth Displaced Star
to the Star of Abraham, thus binding the Seven Redemptional Stars to their
purposes for the Final Redemption. Fortunate are those who have seen the first
Great Signs descend from the Kingdom of Heaven and who have remained faithful
to the Signs of the Final Redemption. May that they work to fulfil their days
in the sight of the Lord so that the fulfilment of their days be beneficial to
others. Amen. And yet only the Hidden School of Esther will reveal the great
hidden miracles of the Final Redemption to those in Israel.
Gnomen 461
DIARY: Wednesday July 1991, Menahhem
Av 5751, Sombrero, we fulfilled a sign received by Deborah. The Pupils built an
altar in the backyard and kindled a fire. For the first part of the sign Paolo
and I had to divide four animals, a bull, a calf, a male sheep and a lion. With
the shchitah knife of the Tzadik Haim, I cut in half each animal after calling
them down from the Kingdom of Heaven. Then we took two pigeons (real live ones)
and I killed them with a smaller knife and we offered them to the Lord, our God,
as a holocaust, as a sign of the Conclusion of the cycle of the Pact Between
the Pieces. Present were Paolo, Daniele, Beniamino, Deborah, Gilat Haim, Yehoel
Yehoel, Haim Shimshon and I.
Gnomen 462
Bulls
are big masculine countries that carry a lot of weight. Calves are countries
that have not yet become cows with milk of their own, but they are getting
there. Male sheep are smaller good-sheep countries who need to be led by good
pastors in order to survive. Lions are nations who still have many savage
customs such as eating lions and snakes. The two pigeons are for the Great
Israel, Judah and Beniamin on one hand and the Ten Tribes on the other hand and
the tribe of Levi. They are offered in holocaust as a sign of complete unity.
Gnomen 463
The
division of the animals is in the sign of the final separation between the good
and the wicked among nations. As explained, the second period of 6 years has
also a correspondence with the second half of the Fourth Generation, and this
is the point in which that frightening separation is made in the Last Days of
Judgement. For the last days of the jungle world are coming in that second half
of the Fourth Generation, and wild animals will roam the streets with their
tongues out hanging. The great long war between the forces of evil and the
forces of good goes only until the moment when all the lights go out and all
mankind is left in darkness and confused. That will be the terrible sign for
all to know that except for the protection which comes from God, all other
protections will be destroyed and so too all those that are under false
protections and false protectors. And the just man will live in his faith.
Gnomen 464
Prepare
yourselves with candles and independent light sources for the time when the
lights go out. Prepare a refuge if you can and do not listen to those who
ridicule you. For the great illumination will fool everyone until the very
moment when the lights go out and everyone is taken by panic when they don’t
come back on. For the forces of good will have tried their best to better
mankind and to save it, conducting battles against the forces of evil during
the first half of the Fourth Generation, at times gaining great victories as
well, but when the 36th year goes out and the 37th year begins (the second year
of the second half of the Fourth Generation, be prepared from then on for the
time when the great world-wide illumination disappears suddenly and mankind is left
in darkness.
Gnomen 465
That
will be the sign that evil has risen to such depths that no one can stop it
except for the wars of God Almighty Himself in the Last Days of Judgement of
the Fourth Generation and until the Great and Terrible Day of the Lord in the
latter part of the second half of the Fourth Generation. See then that the
bulls, the calves, the sheep and the lions are already divided, but the good
half will have to hide from the evil-doers lest they fall into the hunter’s
traps, after the lights go out and there remains no electric current in the
wires of humanity. Those who will not see the second half of the Fourth
Generation may consider themselves blessed but those who live through it to see
the goodness that comes afterwards may consider themselves the beloved family
of God, saved and redeemed for the Final Redemption.
Gnomen 466
I
just saw in the stars a diamond of four stars and in the perfect center a
diamond point of a star, very hidden that sometimes appears, if one looks hard
to find it. That is the Star of Esther in her Kingdom, for although she is
hardly visible in her depth and in her modesty, yet she has sway on all four
angles of her Kingdom, and indeed each angle takes its perspective from her
point of view. Most amazing is the beauty of this star with marvellous red and
blue colours that splender when she peeps out for seconds to gaze at her
Kingdom. For she is a faithful and valorous wife who rules her household with
tacit wisdom, knowing when to keep quiet and when to show her face and what to
wear and when to speak.
Gnomen 467
From
here the Tablets of ASHER descend for the time of the Final Redemption. These
were the Tablets which Moses tried to bring to the people of Israel in his
second ascent. Jesus’ sermon on the Mount with its beatitudes has its source in
this Tablet of the Ten Virtues. For the Initial Signs were potential openers of
those virtues. The Megilat Esther represents the Tablet of ASHER in hidden
signs. Yet its essence are the hidden virtues of Queen Esther and the hidden
virtues of Mordechai the Jew and Hidden Tzadik. These are the Virtues of the
White Marble Steps received in the Completed Signs and taught in the New Pact
of the Final Redemption. Faith, Blessing, Virtue, Prayer, Presence, Correction,
Sanctification, Regeneration (Renewal), Taste, and Silence. [65]
Gnomen 468
In
the Kingdom of Heaven these are ten great levels of inner sanctity, each with
its own light to reveal. Two thousand years ago for the merit of the anonymous
Teacher of Justice, the Initial ‘secrets’ of that Kingdom and of those Tablets
of White Marble, the Joy of Leviathan, were revealed in the School of the
Essenes. Now we thank the Almighty Lord, our God, whose bounty upon us is
without end and without separation, for the great merit of the Hidden Tzadik Haim,
chosen by the God of Abraham, the God of Isaac and the God of Jacob as the
Final Goel of Israel, of the Great Israel, and of the Great Universal
Redemption for Jews, Moslems and Christians and all the sons and daughters of
Adam and Eve, as the chosen Teacher exclaims, “We are all of the same flesh”.
Gnomen 469
For
now we too are in the Hidden School of Esther where the hidden white Marble
Steps are descending for study, so that one day all may learn the true big-fish
stories of Leviathan. For one day all those worthy in the sight of the Lord
will eat of the marvellous tasting portions of Leviathan and hear for
themselves the stellar prospective of the Great Heavenly Fish of our Galaxy. O
how I love the waters in which he swims even though they are so far above my
head. But be quietly wise until your faith descends into all the toes of your
feet so that your heart become wise enough to inherit the brain’s intelligence.
Gnomen 470
If
your faith is wisdom and your wisdom is faith, you may quietly enter into the
chambers of the hidden virtues of the Palace of the Kingdom of Heaven. This is
a hidden Mishnah of the Kingdom of Heaven. Look into Christianity and you will
see that the shadows of the Virtues of the White Marble Steps of the Palace of
Esther of the Kingdom of Heaven are hidden there. For its purposes,
Christianity claimed that Christ had brought a new faith, a new blessing, a new
revelation of the virtues hidden in every person, a new prayer, a new Divine
Presence, a correction of Judaism’s past errors, a new sanctification, a
renewal of the spirit, a new tasting of the spirit, and finally a new wisdom
supposedly revealed in John’s Logos.
Gnomen 471
Indeed
a principle reason for which Christian minds have passed over the treacherous
theological problems and have closed their eyes to the enormous doctrinal
confusion has been due to the elevation felt in the hope of the new world of
virtue taught by Jesus and received by all Christianity and even by large
segments of the Christian masses. And notwithstanding the theological farce of
errors, millions and millions of Christians in every age have found and
acquired and passed on to their children innumerable virtues. Yet those virtues
were taken out of the Hidden Palace of the Essenes’ Esther and they passed over
to the ‘other side’ where only false interpretations of the faith reside, the
portion of Esau’s traditional Christianity. Imagine then the Virtues of the
Final Palace of Esther of the Finalised Kingdom of Heaven of the Final
Redemption in merit of the truly chosen Anointed Judge, the Tzadik Haim,
resurrected in the Final Sign of the Resurrection of the Dead, where all is in
the pure monotheistic faith in EL SHADDAI, the faith of the Patriarchs and the
faith of Sinai.
Gnomen 472
Esther’s
Kingdom in the Stars is the kingdom of AHH, HHASH, SHOR, ROSH, (BROTHER,
SENTIMENT, BULL, POISON) (Rome, Greece, Persia, Babylon). When the Higher
Tribunal of Mordechai is at my right hand, Esther’s Constellation is to my
left. From the Five Stars of the Tribunal to my right and the Five Stars of
Esther to my left, I receive the New Tablets of the Final Redemption. Between
these two Constellations directly above, I have seen the Perfect
Triangle of Bar Modeh, the Mouth of Leviathan.
Gnomen 473
Thus
Leviathan’s Head reaches the Triangle of Bar Modeh while his double-tail
reaches the Caspian Sea and the Black Sea. And now in this Fourteenth Year
(July 31, 1996), the Tzadik Haim has lifted up the Fourth Prophetic Circle from
around my loins and placed it in my head and mouth, for my refuge and my
salvation is from the Living God. Five years ago on this night, I
received the blessing of sweetness and of maturity from the Tzadik Haim. There
I had exclaimed, “My cup runneth over with pure honey and sweet grapes, for my
Teacher has secretly girded me with the Fourth Prophetic Circle around my loins”.
Gnomen 474
The
famous four reigns of Daniel, Babylon, Persia, Greece, Rome respectively are
alluded to in the name of king AHHASHVEROSH in the exact opposite order. Of the
four ROSH, a poisonous plant (Resh Vav Shin and not Rosh (Resh Alef Shin), Persia,
is the worst. Next is Babylon in evil etc. as a Bull who, given the chance,
tramples down all in its path. Greece, Hhash, is all Sentiment and filled with
philosophical justifications for following its FEELINGS. Rome, BROTHER, is the
less worse of the Four. This is the Fourth Reign which extends into the two
thousand year conflict of Christianity-Judaism.
Gnomen 475
The
reign of the Bull was Babylon and the reign of the Poisonous plant was Persia
and Ahhashverosh contained in himself all the four aspects of his name, as a
husband and as a very sentimental king, as a symbol of the Bullish Babilonian
Empire ready to trample down what it didn’t comprehend, yet also prone to have
respect for certain institutions which it could understand or for which it had
fear and the Poisonous Plant of the Persian Empire which, however, could be
neutralized and its poison disposed of. Hhash, connected with feeling and
sentiment, refers to Greece for its deep sentiments for philosophy and art and
also for its passionate feelings about the body. Rome is our big brother Esau
who often doesn’t like us very much, but with a large enough offering even the
Pope will shed a tear and embrace his brother with a counter-offering of a Pax
Romana.
Gnomen 476
The
redemption of Purim came at least 500 years before the time in which the
promised redemption could have begun, being that the fourth prophesied kingdom
was Rome which was established much later. This is one of the reasons for which
the Yemenite Sages who, aside from their true fear of God and the great
knowledge of the Torah, had inherited many secrets of the stars, refused to
return to Jerusalem at Ezra’s call. They knew that the redemption of Purim
would not have been able to secure a Temple that would last in time because
Purim had been only a preparation to a much larger redemption which required a
much greater time span to resolve all its manifold intentions. Thus their
famous answer to Ezra, “We did not see the destruction of the First Temple and
we do not desire to see the destruction of the Second Temple. We will return,
God willing, to the Holy Land at the time of the Third and Final Temple which
will never be destroyed”.
Gnomen 477
The
beginning Hidden Book of Esther of the Essenes, containing the Initial Signs of
the Redemption represented the first appearance of the Star of Esther in her
secret kingdom, come at a time in which there already existed the fourth
kingdom of Rome. That unknown and perhaps unwritten Sefer Esther revealed hidden
meanings in Megilat Esther, particularly the Star of Esther, the Star of
Mordechai and the Kingdom of AHHASHVEROSH. This present Book of Esther reveals
the Initial Book of Signs of that proposed and probably oral Book of Esther at
the School of the Essenes, by way of the Completed Signs of the Final
Redemption. But what is Esther to the Final Redemption?
Gnomen 478
Right
now she is the secret School of Esther in Israel secretly preparing the
generation to receive the Final Redemption. And the Star of Mordechai guides us
in maintaining the New Tribunal of Mordechai ha-Tzadik of the Final Redemption.
In the formation which appeared 400 to 500 years after Purim of the School and
the Community of the Essenes, the Teacher of Justice was under the Star of
Mordechai and the secret School was under the Rule of the Higher Tribunal in
all its severity. There was revealed the hidden Book of Esther containing the
true Initial Signs of the Redemption and the Signs of the messianic missions.
Now in the Third and Final Redemption, the Goel Haim, is guiding us here in the
secret School of Esther, and in his merit we are learning to walk in the New
Sanctity of the Higher Tribunal.
Gnomen 479
The
Final Redemption does not come into the world until the revelation of the Star
of Mordechai the Just, for the revelation of the true existence of the Higher
Tradition of the 36 Hidden Tzadikim in every generation, and even more so of
the Higher Tradition of the Head of the 36 Hidden Tzadikim, represents the
completion in understanding of that most essential element of the Final
Redemption, the choice of the Final Goel. It is just that understanding which
places all the other elements of the Final Redemption in the correct
proportions. It was Mordechai ha-Tzadik who merited to establish the
‘institution’ of the 36 Hidden Tzadikim in its fixed number.
Gnomen 480
Yet
the revelation of the Star of Mordechai cannot come on to the world except by
way of the Star of Esther from her Hidden Palace. The Queen rules over her
kingdom while she secretly prepares the hidden School of Esther, from which the
Great Purim will eventually be revealed at the proper moment. At that time the
Star of the Redemption which is now shining within the boundaries of the Hidden
School will shine for the world and there will begin the great awakening to the
amazing Design of God which brings all the positive elements of the large
redemptional cycle of 4000 years to their marvellous conclusions. All those
conclusions culminate in this long, great, terrible and displaced fourth
generation so that their fruits may then be eaten for a thousand years or
thousands of years, by the blessed children of God’s peace on earth.
Gnomen 481
Thus
the Star of Esther reveals the Star of Mordechai which brings on the Star of
the Redemption during the Displaced Fourth Generation. The New Equilibrium
which is then born of the Star of the Redemption, first of all, reunites the
Star of Abraham to its proper place in its long 65 year period of conjunction
during this Fourth Generation (represented in the First Sign where the Goel,
Haim makes a sign from the Fourth Star to the First Star which is the Star of
Abraham). This in turn brings the time into position to receive the Star of Isaac
which is the Star of the Construction that Remains in Time. This is an
essential element of the Final Redemption for the eventual Construction of the Temple
of Seven Floors, Thirteen Altars of Prayer
and
the Carpet of Islam at Jerusalem and at Beersheva which will never be
destroyed.
Gnomen 482
Here
now the elements of the Redemption are all but completed for Israel as they are
all but empty for the Nations. For Israel it is all completed except for the
very complex question of the Messianic Mission. And for the nations it is all
but empty, for without the Messianic Mission, they have no access to the
tradition of Abraham or to the tradition of the Temple at Jerusalem or to the
tradition of Purim or to the Tradition of the Hidden Tzadikim. All depends for
them on the revelation of the universal, messianic Star of Malchitzedek.
Gnomen 483
Yet
also Israel with all that it has, without the revelation of that messianic
Star, cannot have its Final Redemption. There would be, first of all, no true
understanding of what the real Messianic Mission is all about, as on this
question there is only vast confusion. Without the Sign of the Second Coming of
the Star of Christ there is no way of breaking down the 2000 year barriers
which were until now necessary for accomplishing the higher long-term purposes
of the Final Redemption. These barriers, nevertheless, were meant to fall at
the time when the false foundations would be revealed.
Gnomen 484
The
Star of Christ in its second time around makes a Donkey out of everyone, Jews,
Christians and Moslems alike. It breaks down the intellectual arrogance of the
studious with simple clear brays of truth. He was loved by a few and scorned by
many until from heaven was it said, “Get thee up and go to Beersheva, and hide
yourself there in the School of Esther which you and the pupils must establish
secretly”. There in Israel on the Carmel, the Hidden Donkey received visions
and blessings from Mordechai, from the Prophet Elijah, from the Archangel
Gabriel and from the lovely, modest and intelligent Queen Esther.
Gnomen 485
For
as the Donkey can do nothing without the Goel Haim, so does he know nothing of
the higher things unless the higher ones come and reveal it to him in one way
or another. For the sake of those visions and messages, he remains a hidden
Donkey, undisturbed by the turbulent wisdom of the scholars upon whom he gently
tramples under all four Donkey hooves and disinflates with braying laughter.
But Esther is beautiful, modest and intelligent, and when she will be revealed
in Israel, the children of Judah will not be able to resist the Redemption that
she brings together with Mordechai the Tzadik, of the tribe of Binyamin. And
not being able to resist her charm, the children of Israel will be thrown into
the vortex of that hidden Star of Esther which reveals the hidden Essene
School.
Gnomen 486
She
subtly and intelligently reveals the true origins of Christian revelation and
she astutely seals that tragic but in the end victorious Mission of Yeshua ben
Yosef u Miriam in its proper proportions forever. At that point, when the
virtue of humility is reached and the prejudices have been discarded, a great
new illumination arrives from the Star of the Messianic Bread. Then a greater
understanding of the Seven Stars of the Redemption and the Seven Prophetic
Circles will reveal itself to donkeys of every level among the pupils of the
New Pact of the Third and Final Redemption in merit of the Tzadik Haim.
Gnomen 487
The
Seven Prophetic Circles represent 7 different kinds of prophetic revelations in
the Divine Design of the Final Redemption. I was searching for Donkey-allusions
in the story of Abraham, Abimelech and Phichol, his minister of war, and I found
these two personages in the stars. Last night, August 15, 1991, the stars were
brilliant, and as I gazed at the Star of 70 Colours, Phichol (lit. the 'mouth
of all') stuck out his blue head and winked at me. Then he said in pure
Philistine language which I understood in English, “What do you think, with all
those 70 lights spinning around, he’s gonna speak for himself? He’s my big man,
and I’m his faithful mouth, and therefore every minister has to listen to my
words”.
Gnomen 488
There’s
just something about the stars that brings the time together. So I knew from my
new-found Philistine friend that his big star boss carried the name of
Abimelech. That makes it 4 names to my counting, the Star of 70 Colours (or
Star of the 70 Nations); the Star of the Mannah; the Star of Haman; and the
Star of Abimelech. Now I had to figure out the relationship between those 4
matters for the comprehension of the new conjunction that had been reached, but
Phichol insisted in winking me down and I was forced to listen.
Gnomen 489
“Listen
here, little Donkey of Seven Prophetic Circles, gather your vision and look
around. Is it for naught that my master has so many names? The Tzadik and his
Tribunal are 5 and with the 70 Nations and I we are the 7 Prophetic Circles
that you have been searching for for over 3 years now and I am your Fourth
Prophetic Messianic Circle. This Higher Tribunal represents ‘The Tablets of the
Just Man who lives in his Faith and its completion to ten is from the three
traditions of Abraham, of Isaac and of Jacob, the 3 Heads of all the Tablets.
When, however, the Higher Tribunal of Five Stars is in correspondence to the
Five Stars of Esther in her Kingdom, these are two Tablets of Five, in the
position of the Ten Commandments. And When Esther in her Kingdom is in her
Palace, the Tablet is one long Tablet of Ten White Marble Steps”.
Gnomen 490
Then,
from across the heaven, the hidden Star of Esther from the Palace of the
Kingdom of Ahhashverosh appeared and looked the Star of Phichol directly in the
eyes. At that moment a shooting star in its fall made a perfect line from the
star AHH to the Star of Esther ----- and disappeared. I felt the profound union
of the New Purim of the Final Redemption by now completely enveloped by the 7
Prophetic Circles. The 7 Prophetic Circles also correspond with the 7 days of
the week.
Gnomen 491
The
Star of Mordechai corresponds to the 7th Prophetic
Circle and it belongs to the 6th day for reason of the creation of Man in the
perfection of the image of God.
The
Star of Abimelech or the Star of the 70 Nations or Star of 70 Colours or Star
of the Mannah etc. corresponds to the First Prophetic Circle (EL SHADDAI) and
also refers to the First Day of Creation.
The
Star-Fulcrum of the Scale corresponds to the Second Prophetic Circle (ADONAI
ELOHEINU) and to the tradition of Moses and to the Sabbath.
The
Star-Miracle on the Fulcrum of the Balance, connected to the tradition of the
Prophet Elijah and to the 6th Prophetic Circle (ADONAI TZEVAOT) of the Wars of
God belongs to the 5th day of creation for reason of the creation of the angels
and the great whales and thus Leviathan.
Gnomen 492
The
Star of Nun, alongside of the Fulcrum to our left
hand
is connected to the tradition of Joshua Bin Nun and to the Fifth Prophetic Circle
(ADONAI EL ‘OLAM – Eternal God). Because of the redemption that goes out to the
world from this Prophetic Circle in the Correction according to the faith of
the Second Commandment, it corresponds to the second day of creation in which
the separation of the waters took place. (It’s interesting that the mission of
Joshua relates to the Fifth Prophetic Circle because we are used to associating
the mishnah of Joshua and thus the kabbalah of Joshua with the wars of God, but
that mishnah of the Second Commandment as we refer to it, comes also for the
sake of uprooting idolatry from the nations, and thus to bring them to their
redemption by way of the New Pact of the Final Redemption.
The
Star of Praise, to the right of the Fulcrum, in the Tradition of Aaron, (EL
‘ELYON) corresponds to the Third Prophetic Circle.
Only
the Star of Phichol is left and he stands in the Fourth Prophetic Circle (EL
HHAI) together with the Donkey who eats the Bread of Bethlehem. And Phichol is
the mouth of all these 6 great stars and their spokesman for the sake of the
Final Redemption. It corresponds to theThird
Day, twice ‘and He saw that ir was good’ for in it was the defining limits of
the waters and the creation of the plants and trees and all that grows. He
is also like the moon whose main light it receives from the sun and which is
hardly seen at all in the light of the sun.
Gnomen 493
The
Prophetic Circles bring all the levels of prophecy which are hidden in the
Torah to the present time and the present generation, and lo and behold, my
Sanctified Stable under the Great Sombrero, has become the Tent of the Meeting
Place of the Stars of the Redemption and the God of our fathers, Abraham, Isaac
and Jacob, is with me in every step, notwithstanding my Donkeyish ways and my
earthly comprehension. Therefore do not be surprised when I tell you that our
mother, Sarah, wife of Abraham, came down from her world to visit me last
night. I felt the radiance of her renowned beauty, but she cannot be described
for she is covered with a thick veil and she reveals her face to no one except
to Abraham, her husband. I got me down on all fours and kissed her feet and I
felt the closeness of the Prophetic Heart, the heredity of Sarah, our mother.
Then I stood up and I beseeched her to keep her eyes on Yehoel Yehoel and to
defend him as she would for Isaac her only son, and the mother of our people
tranquillised my Bread-ridden heart.
Gnomen 494
All now was ready for Rosh ha-Shana 5752[66].
We wish to understand the connection between the sign of the salvation of the
New Law and the salvation of Israel, by way of the presently underway hidden
School of Esther from which the Great New Miraculous Purim of the Fourth
Generation of the Final Redemption comes to be revealed for Israel. Purim
itself, in its time, represented the salvation of the people of Judah by way of
the salvation of the Torah, as known in Jewish tradition. The Torah itself had
to be saved at that time because the assimilating forces of the Persian
Tolerance, and the lack of Torah education among the younger generation, had
left the Jews, dispersed throughout the Persian Empire, without the Torah.
Gnomen 495
Only
a miraculous redemption from God could have saved Israel from the decree of the
Higher Tribunal above. Mordechai ha-Tzadik had heard the decree of complete
destruction, God save us, of the Jews. The Jewish people had virtually
destroyed itself because the Torah no longer existed. That decree had been
signed (not yet with RED ink, however) and sealed but there was yet time a year
before it would fall on the people. Then Mordechai, with permission from Queen
Esther, established the Sanhedrin and established schools of Torah for the
younger generation.
Gnomen 496
We
had come to the same situation in its modern form. Unfortunately among the
present day Jewry, because of a terrible error which began 400 years ago, there
was lacking true Torah, God save us, and
all the rabbis and the Doctors of the Law together did not even know how to
distinguish true tradition (kabbalah) from false tradition (kabbalah). The simple and pure faith (without false Kabbalistic
deviations) of the Jewish people had been on trial. It was
found among Jews all over the world, but not among the so-called
ultra-religious, not among those who study the Zohar, not among the so-called
pious Hassidim, and certainly not among the hated Habadiim whose falsehood and
idolatry was decried before God by the Goel himself[67].
In general religious Jews believed that the Zohar was a holy book even without
knowing its contents. The result is the same, however. Lacking was true Torah.
And so is it and so will it be until the terrible error is corrected.
Gnomen 497
The
simple faith of the heart was found mostly among those Jews who are not
educated in the Torah. It was in the heart of ordinary Jews who had not been
contaminated by the idolatrous confusion of the Zohar. But whether the lack of
Torah at the time of Mordechai ha-Tzadik and Queen Esther or whether the epochs
of total corruption at the time of the Essenes, the time of aperture of the
revelation of the Final Redemption finds a large part of the ;religious Israel
without the Torah, and terrible decrees are ready to fall on the people. So was
it at the beginning[68] of Rosh ha-Shana 5743
(1982) when we knew that the ‘Ketz’ had come in merit of the Tzadik Haim and of
his Final Sacrifice.
Gnomen 498
Time
was given until the Final ‘Ketz’ of Rosh ha-Shana 5752 to establish on earth
the Redemptional Tribunal of Mordechai and to save Israel from those decrees.
At first, for reason of the Christian Correction, six years are spent in trying
to establish the New Sign in the Sign of the Stars in conjunction to the Sign
of the New Light of Hhanukat ha-Hhanukot, announcing the Final Redemption even
outside. Although in those years a New Law is announced, the new equilibrium
brought about by the Star of Christ had to concentrate on the redemptional
prerequisite of untying, once and for all, the historical knot of that
enigmatic mission of Yeshua. Therefore, although the New Law is foreseen, it is
at first necessary to establish the generalities of the new global vision and
the universal outlook of the Great Universal Redemption.
Gnomen 499
It
was not possible in that phase of the New Equilibrium to deal more than
generally with the New Law of the New Pact which must satisfy the needs of
non-Jews, of Jews come back home to the Altar of Efraim and of all Jews who
wish to accomplish all the commandments of the Torah by way of the New Law of
the New Pact on the Altar of Judah. Only after that global Pact, called the
Universal Pact for the Altar of Malchitzedek, was well established does the
external shell[69]
of those Christian Signs of the Correction fall away, revealing the internal
structure of the House of Prayer of the Final Redemption. The signs of the
Stars of the Redemption sometimes come in the strangest way and through the
strangest people, and White Horse will become famous for his sublime tmimut and
naked innocence in telling amazing stories just as they happened.
Gnomen 500
Therefore
the strange adventure story of White Horse’s great delusion with that false
mane and the entire episode of the false Christ of Zanzara (Ester 4) will
enlighten future generations in the history of these early years and in the
first steps of the Donkey who eats the Bread of the New Revelation. And yet
that misadventure and all the anguish that was suffered, especially by White
Horse himself, contained the very hidden elements necessary to bind the
thirteen redemptional Stars which bind the thirteen tribes of Israel. To those
yet ridden with honour complexes of medieval standards and who were in truth
unable to go beyond the new shell of that first global revelation, were we
sent. Into the heart of that arid land in South Italy, where the ignorance imposed
for generations on Catholics has become blood and skin, brain and heart.
Gnomen 501
Therein
had the roots of the lost sheep of Israel fallen, never to know again, it would
seem, that their souls, three thousand five hundred years ago, had been present
at the revelation of Sinai and had heard the Ten
Commandments directly from God. So had they walked in their
land, in the land of Israel, before they were exiled, dispersed and eventually
lost among the nations. Into the hands of those who were totally subjected for
centuries to the false exaltations of John’s rocks, becoming the new children
of God and of John’s logos which turns every title into flesh, such as the
plaigerizing Christ thief, descended from the Cross at Zanzara di Muccanua. One of
those female roots had to be joined to the roots of White Horse who is himself
rooted in the ten tribes of Israel (from Issachar but also with a root in Judah
and thus the 13 tribes) in order to receive the signs from the Stars of the
Redemption for the great
salvation of Purim to the Final Redemption.
Gnomen 502
She
came, half willing, half spy for the usurping Christ of Zanzara, and after five
months of silent manoeuvres and secret messages, about which we knew nothing
nor even suspected, her Christ came to take her home with as many of the first Gnomen
that she was able to steal. White Horse suffered inside for all the falsehoods
and insincerity that he had witnessed in those encrusted souls, unable to
appreciate true values of any sort. Of course the Donkey had no intention of
losing any Gnomen, and as that secret agent took up her baggage to leave, he
silently detached from her the 661 stars which had been attached to her for the
sake of the signs of the Book of Esther and placed them on himself to wait for
the moment when he would receive the sign to go ahead with the second two
thirds of the Book. Yet if the Gnomen themselves were saved, the time had
indeed blocked everything that we were doing and we received orders to leave
Italy and to settle in Beersheva, Israel.
Gnomen 503
Also
in Israel, we were blocked in many ways but there we established the signs of
the School of Esther (see Introduction New Law on the many Signs received at Beersheva)
and Yehoel Yehoel was born, and the signs of the Prophetic Circles were
completed for Israel. I contemplated the problems of the reformation of the
Law. In a dream, the Tzadik gave me permission to form the School of Esther in
which the New Law would be taught. This explains the direct connection between
the School of Esther and the reception of the New Law, for you must at first
have a School dedicated to that New Law before it can be received. After Yehoel
Yehoel was born, the Tzadik Haim informed me that we had to go to Texas.
Gnomen 504
In
America we established the signs of the School of the Yellow Rose. After 4
difficult months, we had to return to Italy and again we faced many
difficulties and impediments. Everything began to go better only after I sent
an official letter to the sickening Christ of Zanzara and company, completely disassociating ourselves from every aspect and
every element of their doings. I was able to begin introductory writings on the
New Law and about a month before coming to Sombrero (Sovere, Bergamo), I again
took up the Gnomen of this Book of Esther. We began to realise how important
that official letter was and how we had been impeded (but miraculously saved at
every step by the Almighty) because I had, in all that time, not broken with
them officially. We had heard about a special letter of Zara di Zanzara which
denounced the Donkey and announced the new Christ.
Gnomen 505
I
kept saying to Paolo that I was very curious, although by nature I am not such,
to know exactly what’s written in that documentation. Zara di Zanzara di
Mucania, in his ecstasy joy for having discovered his true identity, was
convinced of having the proofs that the Donkey had defected and had deviated
from the true path. This was because of the Donkey’s stubbornness in refusing
to crown the Christ of Zanzara and to announce him to the world as the New
Christ returned from that first Mission, corrected and renewed by the New Message
of the Final Redemption. It was Peretz’ fault for not wanting to understand
that Zara di Zanzara was Zerah, his messianic brother, destined to splender for
the world so that all might bind their spirit to his eternal spirit and thus be
bound by him to his Father in heaven.
Gnomen 506
Was
that not reason enough for kicking the Donkey out of Zara di Zanzara’s stable? But every true
Sign-thief should know that you don’t send letters of such immense importance
to the Donkey who eats Bread. Just suppose he’s hungry? And yet, my friends, I
must admit that I just might not have received my Donkey-straps, if not for his
famous announcement. For sure that document will enter into the annals of
history, together with Sefer ha-Mafli, as a testimony to what comes out of
Stolen Bread.
Gnomen 507
Even
the arrival of his letter, just before the birth of Haim Shimshon, was
prophetically timed. Haim Shimshon was born about 2:30 in the morning, and the
night sky was of quite strange scarlet colour. - - - - - -[70]
Only the marvellous new formation of the Star of Mordechai ha-Tzadik and his
great Tribunal, after the appearance of the Star of Esther in her hidden
Palace, together with the formation of the Sign of the Tribunal in the Hidden
Tent of the Donkey, within the framework of the Hidden School of Esther, saved
all Israel from those decrees. An important phase of the Great Hidden
Redemption of Purim of the Messianic Days had been amazingly accomplished, in
secret, under the Great Sombrero under the Mountainous
Clouds
that cover us for now from the eyes of the world.
Gnomen 508
And
here in the Tent did the Prophet Jeremiah descend from the other world, after I
had cried out many times in desperation, “Moses, Moses, there is no Torah,
there is no true Torah anymore. They have violated the true tradition of the
faith which you had taught them and they have turned to Partzufim Neetzalot (Emanated
Faces)”. Then I had the vision of Jeremiah the Prophet descending into my Tent.
I tried to stand up but was held back by a voice that said to me, “Stay seated,
for you must receive this revelation as a Donkey”. The chosen ‘Prophet similar
to Moses’ was dressed in a thick whitish garment as worn by the Arabs.
Gnomen 509
I
saw something of his beard and his holy lips and his vivid eyes and I perceived
something of the humbleness of his expression. I was asked to explain why there
was no Torah and I began to speak, with a very broken voice from my crying,
about the sin of the Partzufim.
Gnomen 510
Only
a few words about Aba D’Atzilut (the Emanated Aspect of Father) were sufficient
to see the immediate reaction of consternation. The Prophet looked up quickly,
made a motion with his hand, and the 35 Hidden Tzadikim who have now the new
privilege of being the living judges of the newly founded Tribunal of Mordechai
ha-Tzadik, descended into the Tent. I felt their presence. The great Prophet
Jeremiah asked them if they agreed and they all stretched out their arms
towards heaven and put their heads down sadly saying, “It is so” (ken hu,
be’avonot, ken hu).
Gnomen 511
After
that I saw a small wooden tabernacle-type box, about three by eight inches,
which was in the two hands of the Prophet Jeremiah, ‘alav ha-shalom, at the
level of his chest. It had two doors as the Aaron ha-Kodesh and inside there
was a scroll upon which was written in Hebrew ha-Hhok ha-Hhadash (and even as I
looked at it, I perceived the name in English as well, the New Law). Then the
humble man of God took the Closet (aron) with the Scroll and gave it to me
whole and said, “Swallow it. Now it is in you and you will write it all in
Sefer Mishnat Haim for the sake of all”.
Gnomen 512
The
‘end’ had come and the New Law, with the grace of God, could now be written.[71]
The sign of the fifty day ascent on the mountain had been a great success,
thank God, and the Donkey prepared himself for the work ahead. Also Paolo who
has the fortune of Yoseph was blessed during this period by Joseph ha-Tzadik.
And Deborah received many precious gifts from Heaven as she too prepared
herself for the prophetic dreams of the Tail of the Donkey. Before Succot 5752
Deborah, Paolo and I saw the new formation of the 13 Star-Sign of the Rose
which is also the sign of the completed reunification of the 13 tribes of
Israel. - -
Gnomen 513
Yet
in order for the hidden Purim to be revealed, Esther must be in her Palace in
the middle of the Four-Star-Kingdom of AHHASHVEROSH. The five star formation of
Esther in the Palace of her Kingdom contains the ‘secret’ of EL MISTATER, the
God who hides Himself in the natural process of history, revealing only in the
end, by the miraculous victory of Israel, that He was there all the time,
Blessed is His name forever, hiding behind the veils of nature to perform His
will and to save His chosen people. But He does not save them without merits
from their part. The merits connected to the miraculous redemption of Purim
came by establishing Yeshivot for Jewish children to study Torah. - -
Gnomen 514
Paolo
has given me of the whiteness of his heart to help me enter into the Separation[72]. Last night he passed
on to me the blessing of the presence of Moses, our teacher. From heaven did I
hear it said ‘Blessed are the hands who passed on this blessing to his
teacher’. Such is the fortune of the one who stands under the star of Joseph
ha-Tzadik.
Gnomen 515
And
Joseph-Baby-Prophet called down the souls of children from the Kingdom of
Heaven whose reassurance I needed. They said, “Do not be afraid, Peretz and
think of us, for all your words are a delight unto our souls. Have no fear of
the great seriousness of those levels, for as honey you shall receive them”.
“Don’t worry, Peretz” said my Donkey protégé, “I see two maroon
coloured angels coming down to separate you with fire from the world beyond the
Tent.
Gnomen 516
One
is putting fire around your writing desk, and the other is placing a wall of
fire around you. When you touch the stone of Silence it will descend and you
must not speak or leave the Tent. And when you wish to be free, you must touch
the stone of speaking which permits you to speak or to leave the Tent; so may
you order your silence and your concentration and you will be in perfect
harmony with your work on the Book Tastes of Life from the Teachings of the Tzadik
Haim, and the Scroll of the Third and Final Redemption.”
Gnomen 517
I
drank bitter coffee which Giuseppe had extracted from his heart by way of his
left breast. As I drank it, the bitterness turned into seriousness, first
prerequisite of the Inner Separation. At the same time Sweet-Donkey was cured
of the bitterness which for many years had accumulated within him and he became
now an even Sweeter Donkey. Indeed, he stopped playing wicked pranks on Gilat
Haim and Yehoel Yehoel and the infant Haim Shimshon was saved from
Baby-Joseph’s capricious torments.
Gnomen 518
But
big-brother Daniele, slightly invidious of all those marvellous presents that
his little prophetic donkey-brother was bestowing on Peretz, suddenly rushed
into the Tent and said “I must certainly have something to give you, but I
don’t know what it is!” “Don’t worry big lion of the Second Commandment, I know
what it is”, I said a bit worriedly. “You were called Atlas and you held the
weight of the North Star on your shoulders, until the Beast of the Kremlin[73]
could regain his balance. That also happened by way of the Central Pillar which
has descended into the middle of the Tent.
Gnomen 519
Now
it is time for you to be relieved of that tremendous weight and to pass it over
to me. For now I need that weight for the work which lies ahead. I’ll stand
here in the Central Pillar of the Tent, and you, put your spine against mine,
and place that weight upon me. Then the Star of Pharaoh stiffened my neck and
quadrupled the force of my spinal cord, while Daniele became as light as a
thirteen year old child born two hundred years from now in the light of the
Final Redemption.
Gnomen 520
Beniamino
kept the silence of our secret and from him I received the Secret Silence of
the Kingdom of Heaven. - - Then my wife Leah (to all she is Deborah (afterwards
Noda) but to me alone she is Leah) came into the Tent and sat down on the
oriental puffy at my feet. She placed her head upon my knees and kissed them
with great love and respect and said, “Oh, Peretz, I forgot the phrase you
taught me that I’m supposed to say when I kiss your knees”. “It’s O.K. You must
say “Blessed are the knees that bow down to God alone”. Leah kissed my knees
and said the phrase and I said, “And blessed is the soul of my wife, Leah,
mother of the messianic joy of life, mother of the prophesied Joel, Yehoel
Yehoel, mother of the messianic sunlike-force which will bring life to the
world with the Great New Message of the Final Redemption. And blessed is the
wife who blesses her life in her husband and is blessed by her husband in the
blessing of life.”
Gnomen 521
But
Shaul, o Shaul, two kisses I give you; for you have elevated Israel in your
love of God. And two kisses I receive from you; for you have despised the
uncouth behaviour of this generation and you have hated the enemies of Israel.
Great happiness have you brought to me with every sound of the Red Flute of
Esau; for you have separated the good from among the nations and you have
thrown down the seed of Amalek. Up now, Red Horse, my son, and let us kiss
quickly; then leave and close the door of the Tent, for you have allowed me to
enter into the triple separation of the triple meditation of the Prophet, of
the Rose and of the Heart of Leviathan.[74]
Gnomen 522
Then
all the sand around my Tent from without, was blown around by a fierce wind
which then lifted up my Tent high above the ground and quickly brought it to
the desert of Sinai on one of the mountains where the presence of Moses, the
legislator loved by God, faithful in all His house, was to be found. This
wonderful transfer at extremely high velocity, was made possible by way of the
Signs of the Final Redemption. Paolo, in whose merit the signs of Egypt, of
Cheope, of Sinai, of the Construction and of the Construction which lasts in
time, had been brought to us, knew what to do. Together with Shaul the night
before, they had placed the sand of the Protection of Monte Rosso al Mare of
the Cinque Terre around the Tent from the outside and together verbally placed
the Tent on that same spot where Paolo had felt the presence of Moshe Rabbeinu,
alav ha-shalom, three years previous.
Gnomen 523
Paolo
and Shaul, White Horse and Red Horse participated in bringing and binding the
new revelation to its roots at Sinai. I extend the Triple Curtain of my Tent
and I put on my Veil which shows me how I am looked upon from the Kingdom of
Heaven so that I might begin each composition in the proper key and on the
correct note. I strip myself of all pre-concepts while I together with my Tent
are taken by the angels to the desert of Sinai, close to the mountain of Moses.
Gnomen 524
Here
I sit to visions of my desert screen, all clean polished by the stars and by
the sand, looking at the dough of my desert Bread. I look upon the Fourth
Prophetic Circle while with a quick glance now and then I check the love of
Paolo and Deborah back at Sombrero and I am tranquil for the safety of the
children. But here in the desert Tent I delight in the Prophetic Oil upon me. I
dance a long jig and I roar as a lion as I vitalise my forces in the holy
desert sand.
Gnomen 525
I
take out my tongue and I lick my whole body, sand, oil and sweat, so that the
Triple Meditation might come to suck me up into the New Clouds of Glory of the
New Pact. I have been sucked up by the amazing Cloud of Colours and seeing the
Dead Sea from before the hills of Sodom I chant the rhythm of the Hidden Cave
Song. How the caves have mastered secrets in the silence of the desert. How the
cave is holy in the cloud of many colours. I am in the Hidden Cave and the
curtain of the vision is going up.[75]
Gnomen 526
What
are the Romans doing here in this most secret grotto of the Essene School? They
ordered that the cave be closed, afraid of the great ‘fire’ that had consumed
the soldiers who had found it and tried to enter ten paces from the mouth of
the furious furnace. The next soldiers sent only stood at the mouth of that
newly discovered wonder and were blinded by a great light. “Let it be closed
and covered over so that none recognise it and let our hands be clean of the
fury of the God of Israel and of the secrets of the Jews” said the Roman Legion
to a small force of special hired soldiers.
Gnomen 527
Someone,
however, had seen the happening without being noticed by the soldiers. That
someone knew some strange information about the underground meeting-place. He
had seen many of the pious ones from the Essene Community enter there for
extremely elevated hidden services to the Holy God of Israel. It was the time
of Roman hostility to Jews in the last years before the final self-massacre at
Mazzada in the year 73. Looking from Mazzada towards the Dead Sea, not more
than half a kilometre from the Sea itself, lies this hidden cave which was
known in secret to the inner circle of sworn-in teachers and pupils of the
Essene School.
Gnomen 528
The
great secret contained in the cave which was called by the Essenes ‘Me’Arat
ha-Brit’, was also protected in nature by three factors: its depth, its natural
hidden location and its unbearable odour. This latter was due to the sulphates
and probably to petroleum which lay deep underneath. There inside the cave were
the two Tablets of the Ten Commandments received by Moses, our teacher, at
Sinai. They had been there for about a hundred and fifty years.
Gnomen 529
It
was this great secret that had been known by the Teacher of Justice, as Head of
the Hidden Tzadikim of his time, and which he decided to reveal to the faithful
pupils of the New Messianic and Redemptional Pact taught in the School
established by him. This was the solid proof that aside from the Hidden
Tzadikim themselves, only the pupils of that New Pact of the Essenes, knew that
the grace of God was with them. Not without reason did that small group of
initiates carry the weight of the great privilege to which they had become
heir. Nor was it without reason that they practised to their utmost the fear
that protected them from falling short of that privilege.
Gnomen 530
That
secret was the light that illumined their heart and mind and that gave them the
great inner happiness to be able to fulfil the onerous and austere way of life
to which they were sworn. They served the Holy God of Israel with a full heart
of silent love constantly enhanced by the faith which they saw before their
eyes. They called it the Cave of the Pact (me’arat ha-brit) because whatever
pertained to the New Messianic Pact of the Essenes in its hidden aspects was
spoken about in the Cave itself. All secret teachings, especially those oral
for which there was no permission to write down, were taught and received in
that hidden grotto, and only those who were sworn into the secrets had
permission to enter the Cave.
Gnomen 531
Three
ladders were needed to descend into the inner-sanctum of the Cave. Together
with the horrendous odour of potash and sulphate, at least until the
inner-sanctum itself, the task of descending was itself difficult and
dangerous. For sure no one was permitted to go there by himself. But those
talmidim who were accepted as full fledged, life-time pupils of the Essenes,
and who had been in the cave for their oaths and swearing-in, were shone the
great secret which would dwell and shine within them until their last breathe,
the holy Tablets of the Commandments[76].
Gnomen 532
During
the writing of this Book, there were three prophetic revelations which served
to focus important aspects of 1) - the sanctified level of the Teacher of
Justice and the School by him founded, 2) - the key to understanding the
discrepancy between the sanctified and veritable Initial Signs at the School
and between those Initial Signs when they were ‘stolen’ from the School and
used for a Mission in public, and 3) - the particular ‘secret’ of the Tablets.
The first was revealed in Deborah’s dream concerning the Action and the
Punishment of the Teacher of Justice. The second came out of the schism of Zara
Zanzara di Mucania. The third was received in vision by Baby-Prophet Giuseppe.
Gnomen 533
At
the time when the construction of the Third Temple, the House of the Final
Redemption of Seven Floors at Jerusalem (and at Beersheva), will be at hand,
this cave and these Tablets will be discovered and the world will be amazed at
the finding, to say the least. Then will the time be right and ripe to
understand the manifold truths of Sefer Esther, the Book which reveals that
which was hidden. For in no other document is the fact of this cave known and
its discovery will further verify the entire contents of this text.
Gnomen 534
Or,
perhaps, some document yet to be discovered among Dead Sea scrolls, may come to
reveal the existence and the importance of the secret cave. I do not know the
manner in which it will be discovered, unless it comes by way of this Sefer
Esther itself. In any case it cannot happen until the historical position of
Israel and the world is ready for the Construction of the House of the
Redemption.
Gnomen 535
From
this prophetic vision of Baby-Prophet-Joseph, however, (seen by him inside the
Tent at Sombrero, Dec. 15, 1991) the Teacher of Justice was seen, while the
event itself in the vision certainly speaks about somewhere around 73. The
unhistorical method[77]
which I am following gives me roughly 150 years from the original Teacher of
Justice, founder of the School. Therefore I presume that the Tablets were there
for not less than 150 years, yet perhaps they were taken out and hidden at an
earlier date, such as Hhanukah, for example. But whatever historical knowledge
will be discovered concerning the cave and its contents will not in any way
change the essential redemptional value of coming to know the great secret of
the Essenes.
Gnomen 536
If
such was the height of the Essene elite, together with the many secrets of the
kabbalah maasit etc., and together with the messianic structures of the School
etc., and together with all the information and their explanations contained in
this Book, then the entire historical and spiritual vision of the first and
tragic messianic mission of Yeshua, son of Joseph and son of Miriam, will
change. For with this discovery, the redemptional role played by the Essenes
rises to great heights. This will in turn verify the understanding that
whatever truth could have possibly come out of that dark generation, it could
have come only from that hidden fount in the hands of the Essene Elite.
Gnomen 537
And
if it is so, no other source could have furnished the Baptist with his
prophetic zeal or Jesus with all the messianic and redemptional concepts that
he attempted to explain in his short-lived mission. Christians will then
understand that Jesus did not come out of a cloud sent by Heaven when he was
about 29 years old, but rather did he come out of a very exclusive and secret
cloud hidden in the community situated along the Dead Sea. And Jews will be
amazed, profoundly amazed, and they will come to appreciate the incredible
plight of the first-general Donkey of the redemptional and messianic mission.
Then they will enter into a long and silent meditation, a triple meditation
called the Prophet, the Rose and the Heart of Leviathan.
Gnomen 538
In
that time the heart of Israel will be humble before God and before mankind and
they will say, “Marvellous is the Holy One Blessed is He and hidden are His
ways. Trample us under in Your love, and lift up our spirits with Your mighty
hand to stand before You in truth. Beat down our arrogance with the vital
breathe of our souls, and renew our sentiments in the ways of Your hidden love.
Never had You abandoned us but You had allowed us to believe that we had
abandoned ourselves. Great is the salvation from behind the fence, when You
have broken all the barriers asunder.
Gnomen 539
"You
have widened our horizons and lifted off our blindness and the light of Your
patience has surrounded us. Forgive us our sins and correct our defects and let
us live in Your eternal light. Let us walk in Your Presence forevermore and let
the work of our hands be Your bread. Shake us down to our bones to feel the
foolishness of our errors, and fill us with the love of Your salvation.
Gnomen 540
"Let
us bow down in the House of Your Presence, to conserve our souls in Your
non-destructibility. Let us join hands with Princes of Peace who search the
world over for Your name Shalom. Then will the nations sing a hymn to the
people of Israel, to the Jews of all the world and they will sing: Glorious is
the people of Jacob, wise the seed of Abraham and holy the spirit of Isaac.
Great is the Lord who has chosen His Israel, the eternal Shepherd of His chosen
flock.
Gnomen 541
"Profound
are His thoughts which we cannot fathom. Deep are the roots of His unchanging
love. Mysterious are the paths of His promised salvation and the ways of His
Law are just. Blessed is the nation that clings to the people who knows His
name and that recognises the fear of the Lord which shines in the heart of
Israel. Blessed is the light of Israel which illumines the heart of Japhet and
radiates to all the Tents of Shem. Blessed is the chosen Tzadik who has
intervened on our behalf and who has won the victory of Jacob and shattered the
yokes of confusion from upon us.
Gnomen 542
"Then
together all will chant praises to the Holy Lord of the universe, Creator of
all. Foolish is the wisdom of all mankind together compared to one ray of Your
understanding. Naught are we to know the light of Your wisdom. Humble is our
Creator, for in His mercy has He lifted up His servants and has let His voice
be heard unto the extremities of the earth. Bestow upon us the knowledge of
Your Providence and lead us in the path of Your Divine Design.
Gnomen 543
"Purify
us in the light of our innocence as You have turned our iniquity into
whiteness. Let the secret of Your kindness give health and long life unto our
children and may they inherit the happiness of Your blessing. Give us a new
white brain that we may start afresh to know Your voice within us. Re-quicken
our spirit and let us try once again to climb the steps of White Marble in the
Palace of the Kingdom of Heaven".
Gnomen 544
Come
then and bind with me some letters and words, that you might conclude your
reading of Esther’s Gnomen with a golden smile in your heart. For now you may
know where you are and where you have been. Delight with me then in binding
words of faith in the joy of Sefer Esther. Alef is Esther in the Kingdom of her
faith, in the Palace of that Hidden Kingdom of Providence, in the Castle of her
Hidden Virtues.
Gnomen 545
Esther
in her Palace and Mordechai in his Tribunal secretly bind Israel to its
redemption, until Israel is ready for Ester’s revelation, when the Kingdom of
Ahhashverosh has succumbed to Esther’s charm and fears her power and is amazed
by her truthfulness and loves her modesty. Alef is the teaching of the faith in
the hidden ways of God’s great historical redemption of Israel, of the Great
Israel and of the universal kingdom of all nations, except for Amalek. Esther
binds the modesty of Sarah and the tears of Rahhel to the Final Redemption, so
that modesty may return to the world and so that Rahhel’s tears become tears of
great joy for the return of the lost sheep of the house of Israel.
Gnomen 546
Esther reveals the great elevation of
Mordechai ha-Tzadik, Head of the 36 Hidden Tzadikim. Beit is the House of Bread
and the Messianic Blessing, the Universal Bethlehem of the Final Redemption.
Haman the Amalikite impedes the Manna from being manifest to the whole world,
until that hateful people is destroyed from the face of the earth. Then the
teachings of the Hidden School of Esther may be revealed at large.
Gnomen 547
Blessed
are those whose heart is one with the Holy God of Israel who is found among the
poor and the sick, the orphans and the widows, throughout the world. Great is
the Sign of the Star of Abraham in its long 4000 year course for the sake of
proclaiming the commandments of the One Living God. Great is the Creator of
all, the Holy Redeemer of Israel who binds the Sign of the Resurrection of the
chosen Tzadik Haim to the Sign of the Stars of the Final Redemption. Also
Vashti made a feast for the women, but her feast became rebellion and rebellion
was the cause of her being dethroned.
Gnomen 548
Arrogance is the collapse of mankind and
its destruction, as it is the fall and destruction of every individual who
falls into its clutches. The door to happiness belongs to a house filled
with prayer and blessing and the knowledge of God. The richness of King Solomon
was a spiritual poverty to Israel but the poverty of Yeshua became a
spiritual richness to the nations. The Star of the Construction binds the Four
Corners of heaven to Jerusalem.
Gnomen 549
From
Egypt it came to Sinai, from Sinai it came to Israel, in Israel it came to Nob
and from Nob to Jerusalem. Whoever desires to reap the benefits of the ‘Star of
the Construction that Remains
in Time’ must believe in Israel’s redemption from Egypt and in the revelation
at Sinai. The way of humility is the only true way of salvation, and it
is the virtue which remains in time. The Star of the Manna[78] has seventy colours
and seventy tastes, and I believe it has seventy names.
Gnomen 550
When
the Star of the Manna (Star of Abimelech) and the Star of Phichol (the official
spokesman for the nations) conjoins with the Five Star Higher Tribunal Star of
Mordechai) then these 7 Stars of the Great Tribunal of Mordechai, judge all
questions concerning the Final Redemption. About 330 before the messianic
plight, when Alexander the Great was taking the world with his might,
indeed
Israel and the Temple would have fallen pray,
had
not a miracle of God come to save His people’s day.
So
it is told that the High Priest met Alexander and host,
and
convinced him that to harm Israel would hardly be a boast.
Let
them instead call Alexander every male born that year,
so
that the name of the great king would remain in Israel’s ear.
Gnomen 551
The
light of Sinai in Esther’s living secret pleads His cause,
for
that cave of light was known before Alexander was,
and
Mordechai the Tzadik knew its virtue on the Dead Sea’s Raz.
Our
father Abraham met Malchitzedek just there about,
after
Sodom and its neighbours were freed by Abraham’s clout,
in
a cave nearby Abraham prayed to God on high, “Please save, for me to take gifts
from Sodom’s king is worse than the grave”.
And
he lifted up his hands to God on high to make an oath,
and
binding his heart and prayer to God, he sanctified them both,
swearing
lest even a shoe-lace be rewarded him for war,
from
a greedy and wicked monarch who always wanted more.
Gnomen 552
That
cave became holy from Abram’s unprecedented prayer,
and
was filled with light inside, the eyes of men did not see where.
No
one knew the hidden light that had descended in that place,
as
a prophetic dream before waking, in the midst of the grace.
As
the burning bush untouched by its non-consuming fire,
an
incessant unique fount of light which grows ever higher.
Unseen
by man until the Head of the men of the Ascent,
the
Prophet Elijah, carried by his spirit there was sent.
Gnomen 553
To
know the secret of its light so to reveal it to those who in their ascent may
see the distant way fold behind them,
to
find themselves in far off lands where they have a work to do,
or
in places of high sanctity known only to a few.
From
Elijah directly to Elisha, his first talmid, the secret of the cave was shown,
the virtue of Abram’s deed.
And
from Elisha to each Head of the Hidden Tzadikim,
in
every generation, at least one saw and knew its theme.
Time
was such, some centuries after Eliahu ha-Navi,
times
were so low in those centuries before the decree,
alone
the Prophets received the light of sanctity, marvellous in them Sinai shone
within the cloud of glory.
Gnomen 554
So
too Mordechai was Head of the Hidden Just in his time. He knew the secret cave
of Abraham’s prayer. In his day the number 36 was set for the Hidden Just.
These are the few who know the truth of God’s never-ending trust.
Gnomen 555
Mordechai
the Jew was the Goel of that generation, the secret of Purim in the hidden heart
of history,
the
light of the morning star which leads the world into its day,
the
splender of that Righteous Kingdom which enlightens our way.
Someone
maintains that he lived four hundred years in good health;
he
confused a redemptional sign with spiritual wealth.
With
Mordechai was the hidden tradition of the Prophet Elijah and with Mordechai was
the secret tradition of the Rose. Mordechai did swim in the higher waters of Leviathan.
Mordechai ha-Tzadik. the just Head of the Great Sanhedrin.
Gnomen 556
Some
say that Mordechai did not allow Esther to unite with the King Ahhashverosh,
not even on wedding night.
He
sent instead a female-demon to take her bridely place,
saving
Ester’s honour and conserving the Queen’s Jewish grace.
No
doubt Mordechai was able to accomplish such a feat;
he
was highest competence in Kabbalah Maasit;
he
was able to command Sheddim and send them anywhere,
but
let us be more practical concerning Esther’s ‘Chair’.
Gnomen 557
The
Divine Providence surrounding her elevated Throne,
was
sufficient to rid Esther of any ungraceful tone.
In
the end their son Cyrus permitted the great return.
Esther
is loved by all, in every epoch at every turn.
Esther
the Queen was buried in Shomron in a hidden place,
so
that none might speak inadvertently words of little grace.
Gnomen 558
Mordechai
upon his orders was put in a hidden grave, with immense love for Abraham’s
light, he choose the secret cave. That secret was known to a Yemenite sage,
Head of the Just, about four hundred years before the destruction of the House.
To save the honour of the Tablets which were no longer found, for the Lord had
hidden them in Zion’s Temple underground. Word came to that Tzadik to go with
ten to the Holy Land.
Gnomen 559
In
secret they set out, in secret they found the Tablets, in secret they carried
them on their proposed cart of merchandise to the secret cave where Mordechai
was buried in the sand. Five went back to Yemen and five remained in the Holy
Land. From the Head of the Hidden Tzadikim to the Head of the Hidden Tzadikim
to the Head of the Hidden Tzadikim, the Teacher of Justice who had to flee from
the holy land to establish a holy ground. To Damascus he fled where he set the
rule for the secret he knew, oral tradition of moral rectitude and measured
steps.
Gnomen 560
To
keep the serpent underfoot, to burn him with holiness, and to enhance the
living sanctity of life’s every breathe, for the few, not of the Hidden Just,
who wished to live for God; that desired to give their life to the soul of the
holy climb, to purify their hearts in a world of higher penitence, to turn the
evil around into a messianic rod, to place every thought beneath the Higher
Tribunal above, and to be extremely modest in speech, in dress and in love. For
the God of Abraham loves modesty at all times, and He hates licentiousness
while He despises vulgar rhymes. He also hates all kinds of magic, the forces
from below, for magic is a great large black curtain which darkens the world.
All history has been subtly blackened, unconsciously hurled behind the forces
of the demon healers did it go.
Gnomen 561
To
God alone must one always call, Him alone must one know, in Him alone one must
confide and delight and take pride in the gifts of life that He bestows on us
with loving-kindness, to serve Him with sincerity in an everlasting bond. There
in the School, the mouth and tongue were more than just held in check. The fear
of God is judged on every word in the Tribunal, to interrupt another in discourse
was an outright sin, to raise one’s voice above normal tones was punishable.
Gnomen 562
(-
after the reunification of the Donkey of the first 6 years and the Hidden
Donkey of the second period - )
Be
extremely well-mannered with every person that you meet; remember Jethrow’s
banquet in the desert when Moses served at the table in order give honour to
the guest, to teach us to be God’s humble servants before all mankind, before
God’s image in which is created the human kind. The higher ‘mussar’ of derech
eretz was taught in the School, a higher sensibility to every movement was
known; be afraid to offend Heaven by offending another, let grace to orphans,
widows, the poor and to the sick be shown.
Gnomen 563
But
also with one’s fellow colleague utmost respect must be, take not for granted
his closeness, enter not his private ‘sea’. Respect his opinion even when
different than your own. Love your neighbour as yourself respecting each nuance
to which one is prone. Know how to accept teachings from a teacher of the true
faith, to the extent you are inclined with all your soul to his words, so might
you receive the soul of his teachings after some years, but ears alone, with
other thoughts, stay not even in the ears.
Gnomen 564
Towards
a true teacher make yourself a servant to his mind, and would that you merit to
latch his sandals or to walk behind as he meditates along his way or to sit
beside him if he relaxes during the day.
But
so very few now know the holiness of which I tell.
Gnomen 565
Therefore
silence was the solemn seal of the Essene pupil,
therefore
every word was washed in meditation with scruple.
Therefore
he learned to scorn all honour unto his own person.
Therefore
he repented and practised daily his immersion.
Hypocrisy
was enemy to the Essene way of life.
To
escape it they refused all possessions even a wife,
so
as not to fall victim to the corruption of the time,
not
to be fooled by money’s sweet cunning and enchanted rhyme.
Gnomen 566
Great
sacrifice was needed to overcome the lack of fear
prevalent
in Israel with many testimonies to bear.
In
that base generation where wisdom was put on the shelf,
when
hatred was loved and each person thought only of himself.
Yet
what then is the message we must gain from such severe rule?
Shall
we take Damascus and apply its methods to our School?
We’re
already past the Gnomen of the Tablets of the Law,
and
Mordechai’s Tribunal is now here to establish law.
Gnomen 567
How
shall we distinguish severity from necessity?
Are
we to create a modern monastery of our own?
Will
I punish you if you interrupt me in my discourse?
Shall
I prohibit you from going and having fun in town?
Shall
I cut your head off just because I have a Guillotine,
or
shall I lick your feet with tears to purify you clean.
Or
shall I stop up my mouth from profane speech for evermore,
and
pray to the Lord twenty hours in every twenty-four?
Gnomen 568
No,
the New School of Esther is hardly so severe or strict.
After
two millennia we know better what to restrict.
Our
purposes and our means are quite far from the Essene cult,
so
too are we seeking a completely different result.
The
Signs have returned and their secret has come back now to stay.
The
vision is not of the past for all that is gone away.
Received
are the pearls of wisdom which made that covenant thrive, and the secrets of
the sacred sources from which they derive.
Gnomen 569
But
our time is of the future even of five hundred years.
We
are the redemptional structure that sees the Fourth Generation as it tears
into
half the workers of good and the doers of evil.
Saved
will be those who have faith in God and who love His people.
In
four to five hundred years in the formal Beit ha-Knesset (if the Goel had not
said it none could have known it), the Tefillin as a sign on the arm and
between your eyes will no longer require their sanctity for Israel’s rise.
Gnomen 570
They
will be holy on their own right, and perfumed as a rose,
they
will be pure on the inside and without from head to toes.
The
light of the Presence will bestow on them prophetic truth,
long
after the re-establishing of David’s falling booth.
Their
touch alone will be more then than phylacteries are now.
Every
impurity will flee from their sight above the brow.
Every
thought will be crowned with the love of the Almighty God.
Every
prayer will be holy, every song to the Lord, our God.
Gnomen 571
If
one asks, yet this is halacha le-Moshe mi-Sinai,
remember
that the Goel announced this, not I.
But
the commandment does not cease nor are there innovations.
Israel
will be bound to God while being Frontlets before the nations.
For
this was it given in oral law to Moses from Sinai,
and
for this reason the Goel himself must announce it and not I,
for
thus no detail of Tefillin was described in the Law,
because
the precept alone would remain in the time that God foresaw.
Gnomen 572
Yet
the House of Prayer receives the blessing of that future light,
even
now new sanctify is gathered to begin its fight.
The
School of Esther must make its way through the Fourth Generation.
From
the start that future sanctity now builds its foundation.
The
School of Esther is the Key to Israel’s Final Redemption,
for
it binds that future sanctity to the First Redemption,
and
it binds the first redemption to that future time of joy,
so
does it bind Purim and re-establish joy.
Gnomen 573
For
I will place the Law inside them and write it on their hearts,
not
a law on paper only but upon the inner parts.
My
words shall be inside them from the great until the small,
nor
will they need to ask of Me, for they will know Me all.
The
Tree of Life permeates the Torah, for all to be eaten,
But
only in the end would the forbidden fruit be beaten.
The
Torah comes to impart the knowledge of evil and good,
to
correct one’s way and to know what one must not and what one should.
Gnomen 574
But
does the humble heart upon which the New Law is written
still
smack of that snake in whose poison all mankind was bitten?
Where
is the light that bridges the gap of this generation,
which
binds the separation to the reconciliation?
That
binds the knowledge of good and evil to the Tree of Life,
that
binds the time of the redemption to eliminate all strife,
that
calls from the past and the future to meet in harmony,
that
binds the heavens and the earth in renewed matrimony.
Gnomen 575
How
will Israel renew its faith or Christians change their doctrines,
If
not that the end’s beginning comes to destroy false options?
And
how would that new prophetic light show its true existence,
if
it did not break down even the greatest resistance!
Egypt
was chosen for its idolatry and arrogance,
for
the brazen face of Pharaoh’s divine extravagance,
to
see destroyed the bitterest of all foes to the true faith,
to
uplift the miracles of the Lord and all that He saith.
Gnomen 576
Was
it not this that convinced Israel’s children to fear the Lord,
the
most knew no scripts but heard Moses’ word and saw God’s accord.
The Almighty alone breaks down the
barriers of all past history,
while
in Esther’s secret, the Donkey expounds on this mystery.
The
Stars of the Fourth Generation are now towering high,
the
tenth year recedes into hiding and reveals the sky,
gangsters
will be brought to justice and tyrants will be thrown down,
children
speak as presidents and America as a clown.
Gnomen 577
The
Hidden Donkey’s quiet now and so the world must speak out.
I
surpassed my accusers by silence, now others may shout.
The
waters of the Persian Gulf will turn to blood as the Nile,
and
dead Shiite fanatics laid side by side stretch out a mile.
Armed
Arabs will cross the desert and die in the plague of frogs,
and
cattle in the States will be attacked by ferocious hogs.
The
ex-Russian block will split asunder as Europe faces
the
tidal-wave from Africa and a thousand disgraces.
America
will say to Russia ‘We’ll give you no more grain,
but
Europe will come to the rescue, for political gain.
Japan
will hari-kari in the international eye,
and
America will put them down without the apple-pie.
But
the shameless rattler will strike back with a big German deal,
thus
establishing the axis of Europe which turns the wheel.
Gnomen 578
“Stop
now" a voice said, "with prophecies that frighten to the bone,
but
where now is the future light that reflects on Esther’s throne?"
Sinai
has come down to us and a message to the nations,
and
two thousand years of only Esau-Jacob relations.
Where
to the front of future’s spectrum has the door been opened? Is it not to the
Garden of the Goel resurrected?
Gnomen 579
For
this the garden of the Tree of Life now descends from above. Life, the Goel’s
name, Haim, is the name that arose in Thought before Him, so was the Goel’s
name bound to the Tree of Life, even before man and wife walked in the Garden
of Eden, was the Higher Thought upon that final time and His chosen Anointed
Judge, the Teacher of mankind’s freedom. There in the dense night that covers
the soul from its enemies. On the rampage to break holy fetters of unholy
times, the Tree of Life was planted in that Marvellous Garden, to resurrect
life above nature when the end time would come.
Gnomen 580
Moses
brought the higher waters of the first name EHEYE. That higher sanctity at
Sinai for all to see and hear. Mordechai knew the bitter affliction of the
Tzadik’s yoke. He brought the name ASHER which is bound to the first EHEYE.
Thus the Torah returned at Purim through the hidden ASHER. And Queen Esther by
her tactics scared off the crying angels who said, “Where’s the Torah, where’s
Moses, what can Queen Esther do? Will the success of God’s name depend on
AHHASHVEROSH’ whim?”
Gnomen 581
But
history’s of the Name and not the Name, of history. And the Name that bound
that first redemption to its place, ASHER, is the Name that binds the first
revealed EHEYE to the second EHEYE which reveals in the world the Final
Redemption. And although the form is identical, yet the time is not, three
thousand five hundred years have come between and filtered through. Long
centuries of fettered unholiness have done their time, and God was ‘chained’ to
history to save it from itself in the Third Light of the Final Time of the Last
Redemption, in the exodus from universal Egyptian chaos, in the New Revelation
of the final name EHEYE, the New Law and New Pact of EHEYE ASHER EHEYE.
Gnomen 582
The
Tzadik Haim brought the final name EHEYE, name of the final historical
Reunification, light of the Tree of Life which could not have been eaten, until
the Final Pact was written in the name of eternal life. The Goel Haim is alive
for the world but now he is hidden. The roots of the redemptional Light have
already been formed. The Tzadik’s loving heart embraced the people of every
land and he said what was in his heart, “We are all of the same flesh”. He,
similar to Moses, is the humble one of the earth, as he was the highest, the
Head of the 36 Hidden Tzadikim. He brings the Tree of Life and teaches it to
mankind. He brings God’s word to the heart of Adam and Eve’s fine children.
Gnomen 583
A
love so manifest that its binding law will be written on the Tablets of the
heart and God will speak within to all. And the Final Goel, Haim, said, “Tell
them I am the Tzadik who is announced three times”. He is the chosen Anointed
Judge chosen by EHEYE ASHER EHEYE.
Gnomen 584
In
the Goel’s name, I say, “Be humble and love modesty, respect each person and
the private choice of every person. The completion of mankind comes because
we’re all different, for every person has something that no one else possesses.
Search for the virtues hidden in your neighbour’s heart and praise him, but
find his defects only in yourself and make correction. Then you will perceive
the future light of Esther’s secret Star, and you will follow the Teacher into
the Garden of Life - - 1:23 Thursday, June 18, 1992 - Sombrero, Sivan 17, 5752
-
Gnomen 585
“I
am the Alef and I am the Vav and I am the Tav”. I have faith in the New
Complete Signs of the Final Redemption, in merit of the Final Goel Haim, from
the beginning and until the end. I am the Alef and I am the Samech and I am the
Tav and I am the Resh. I announce that the Time of the Redemptional Stars have
Come. I am the Peh and the Resh and the Tzadi, the mouth which teaches the mind
and heart how to be a just man who lives in his faith. I am the Hhet and I am
the Mem, I am the Vav and I am the Resh. My lacking and falls, my many
mistakes, my corrections and soul searching, to prove the truth of the
blessing, ‘Blessed is EL SHADDAI who has closed us into the Pact of truth’.
Gnomen 586-654
I
sing a new song
born
of the tradition
of
the Tzadik Haim,
From
Teman he came, and with him
tens
of thousands of holy angels.
The
Renewal of the time
has
renewed the true tradition
so
does it burn out the false tradition
emanated
from the angel, Lucifer,
father
of all false light.
For
in their hands
the
Ten Spheroth
are
exactly as the Golden Calf
at
the time of Aaron.
Did
they not know that one
may
not take hold of the Yod?
For
the Yod has no place
upon
which to hold.
If
you add to its form,
you
distorted and destroyed its essence,
and
you have created other gods
which
do not exist.
ALEF
When
the Alef arises
a
thousand generations are joined together,
to
rise in the faith of the Redemption,
the
redemption of EHEYE ASHER EHEYE.
The
ALEF stands at the beginning of each name
of
the name EHEYE ASHER EHEYE,
to
complete the three great revelations of the faith:
the
faith of the Fathers
the
faith of sons
and
the faith of the just man who lives in his faith;
the
third revelation contains many levels,
from
the highest levels of the just
to
the good faith of the simple folk,
because
the just man lives in his faith.
The
ALEF teaches the ways of the faith of the three redemptions,
in
the severity and sanctity of Jewish law,
in
the grace to the humble
in
the mercy of God revealed in the Great Correction
of
mankind,
at
the hand of the chosen Teacher of the faith
who
teaches the splender of the faith
of
EHEYE ASHER EHEYE.
BEIT
The
ALEF desires a House,
to
receive the Blessing of the Faith,
the
blessing of Abraham, our father,
and
the blessing of Moses, magister noster,
blessed
from within and without.
The
blessing of Abraham lies in modesty;
the
blessing of Malchitzedek is for the 70 nations
to
give Bread and Wine to the world;
the
blessing of Isaac is ‘You are sons to the Lord, your God’
the
blessing of Jacob is the Cord of the heredity in every generation;
Jacob
is the one who receives the blessing at all times,
for
the blessing of God is the heredity of Israel
the
blessing of Moses lies in humbleness and sanctity;
the
blessing of Aaron is in the Priesthood of the Temple;
the
blessing of Pinhhas is in the zealousness for God;
the
blessing of Elijah is in the Ascent;
the
blessing of the Tzadik Haim is in the Tree of Life;
GIMMEL
When
the GIMMEL rides in the high places
it
breaks down all arrogance.
After
the Beit in the blessing
and
the blessing in the faith
the
pride of Jacob is triumphant
in
the splendour of Israel.
Beware
of the GIMMEL which comes after the blessing;
Satan,
indeed, is filled with shrewdness
towards
those who give the goodness of their hearts
to
bring the feet of the Bull
into
the depths of goodness
used
in evil.
This
is the foolish goodness
used
to nourish the feet of sinners;
this
is the impure heart
used
in love towards other people;
this
is the self-love without the real sentiment for others;
this
love fools the wise,
how
much more so the foolish;
but
those whose hearts are wise
will
add knowledge to the ways of humility,
and
will establish fences
around
the Temple of the heart,
and
the fires of goodness will burn in them without being consumed.
DALET
This
is the poverty which comes after the arrogance of the GIMMEL
until
one returns to God with all his heart.
This
is the door which has four sides,
a
door opened from inside the house;
inside
it receives the faith of the ALEF
and
the blessing of BEIT;
it
pushes away the arrogance of the GIMMEL and keeps it outside.
The
DALET completes the four corners
of
the House of Faith;
these
are filled
with
the blessing of the faith
and
the blessing of the House
and
the splender of the GIMMEL
and
with the modesty of the soul
the
doors of prayer are opened.
HEI
This
is the LETTER which blesses the children of the house,
happy
for her sons and daughters
because
they are filled with the fear of God,
‘the
mother of her children is happy, Halleluyah’.
This
is the presence of the Light
which
brings in the New Comprehension;
this
is the presence of comprehension in the doors of thought;
this
is the Presence of God in the Segullah of thought.
But
she hates every enemy and burns out every plague,
she
binds every word to its root in the known HEI,
she
lifts up the doors of the intellect to the sentiment of faith,
she
prepares in the heart of man the Segullah of prophecy and the sentiment of
sanctity.
VAV
The
VAV is a line which binds every blessing to its proper place;
it
is the six days of creation
binding
the act of creation
to
the sixth day,
that
day crowned with the creation of man.
Therefore
it is a LETTER of the NAME;
it
corrects every distortion,
in
its love for good,
in
its hate for evil,
in
the pupil of its eye derech eretz,
in
its love for truth
and
in its love for justice, founded upon the faith.
In
the sixth day man was completed, for in it he was created
and
in it he sinned
in
it he was expelled
and
in it he prayed
in
it he was corrected and completed
to
receive the Sabbath.
Therefore
the VAV completes the faith of the ALEF,
manifests
the blessing of the BEIT,
receives
the Segullah of the GIMMEL,
lifts
up the doors of prayer
and
brings close the Presence
in
the joy of the Redemption of the sixth day.
ZAIN
This
is the weapon
of
those who follow the ways of wisdom;
this
is the victory of the intellect
over
the ways of the body,
the
victory of holiness over profanity;
this
is the ascent of the Sabbath
over
the six days of Creation.
This
is the war of God against the false constructions.
This
is the Segullah of the Song
to
the day of the Sabbath:
It
is good to praise the Lord
and
to sing to Your exalted name.
The
Omnipotent One said,
“It
is sufficient” to His world.
Blest
is the man who confides in God
and
who places his trust in the Lord.
He
will taste the foods of the Sabbath
in
the pleasure of his soul.
This
is the Segullah of Israel
sanctified
in the name of His people, and this is the victory of God
who
fights to correct the nation
in
His Segullah.
HHET
The
HHET is the purification from sin
during
the Inauguration of the House;
it
comes to diffuse a new light among the multitudes,
in
the Segullah of Hhanukat ha-Hhanukot.
This
is the renewal of time after the Sabbath
on
the day of Shemini Atzereth:
this
is the New Pact
after
the sacrifice of days;
this
is the renewal of the circumcision of Abraham, our father;
this
is the renewal of the heavens and the earth
in
the Completed Signs
This
is the Reunification of the Parts
in
the Pact between the Pieces
at
the time of the Final Redemption
after
the Last Days.
And
He, Blessed is His name,
is
merciful and filled with compassion;
He
holds back His wrath
and
does not let rage His anger,
so
that life may remain in existence;
He
is merciful and forgives our sins
nor
does He destroy us
for
His goodness is everlasting.
TETT
The
TETT triples the Shield
and
verifies the faith;
this
is the taste of faith
and
this is the lovely flavor of the blessing;
it
delves into the taste of the Segullah
and
the understanding of taste
in
the House of Prayer;
It
is the taste of the soul
in
the Presence of God;
it
is the taste of the Correction of Man
in
all his measures;
and
this is the pleasantness of taste
in
the sanctity of the Sabbath;
it
is the renewal of the taste
of
Hhanukat Ha-Hhanukot
and
the foundation of flavors
of
the New Pact.
Faith,
Blessing and Segulla
are
in the Shield of Abraham;
Prayer,
the joy of God’s Presence
and
the Correction of the measures
are
in the fear of Isaac.
The
sanctity of the New Light
in
understanding God’s commandments
is
the heredity of Jacob
in
the completion of the Blessing.
YOD
The
Yod is the TENTH LETTER
it
flavors all the commandments
with
wise action;
it
is faith rooted in the wisdom of the heart;
it
has no form more than a point
but
there is no good without its influence;
every
hope of the heart depends on its stability
as
it quietly instructs the wisdom of silence
to
ascend to the Palace of its pleasure.
The
YOD binds the future to the present
so
that the actions of the present
agree
with the reward of the future;
it
is the binding point between this world and the world to come.
Therefore
the YOD begins the NAME
the
fear of which is the beginning of wisdom
and
wisdom requires silence.
KHAF
The
KHAF is the Crown
the
YOD doubled
For
Ten are the VIRTUES
from
faith to silence are ten
from
silence to faith are ten
crowned
in the blessing
of
God’s NAME
The
Khaf is a higher light
crowned
on men and women
sanctified
in humility.
The
Crown of God’s will
are
the sanctified actions, words and thoughts
of
men and women.
Thus
one reinforces himself in the FAITH
recives
the BLESSING
rejoices
in the SEGULLA
PRAYS
in the House of the Redemption
gladdens
the DIVINE PRESENCE
CORRECTS
himself in all his measures
SANCTIFIES
himself in every action
RENEWS
himself in the Pact of the Final Redemption
TASTES
from the TREE OF LIFE
and
is wise in silence as he lives in his faith;
so
he accomplishes the will of God
who
places a Crown upon man’s head.
LAMED
The
LAMED studies and teaches
the
way of study
it
strikes the brain
to
make it achieve results in comprehension
The
Teacher Haim says, “It is better to understand one verse well than to read all
the Torah with little understanding”.
The
LAMED has three faces
high-left,
low-right
and
horizontal line in the middle;
in
teaching, one must keep a distance with the left,
bring
close with the right
and
one arrives at the true middle-way
which
is complete.
There
are thirty ways of study
ten
with the eyes
ten
with the ears
and
ten with the tongue.
And
derech eretz is equivalent
to
all of them
for
if you delve into the study of derech eretz
you
find all of them
without
having to count,
for
derech eretz preceded the Torah
and
it is the first study.
‘Educate
a child according to his way,
yea,
even when he will become old
he
will not deviate from it’. And the sooner one begins, the greater is the gain
and
the later one begins, the greater is the loss before it.
If
you have placed the intellect
above
derech eretz
then
you have lost your heart
you
have eaten ice
and
you have learned nothing.
MEM
The
MEM is the water of the mind
which
fills the House of the Redemption
when
the four corners of the DALET
are
filled with the TEN VIRTUES,
when
the VIRTUES are complete
in
each corner of the faith.
The
First Corner is the simple faith of the heart, as it states
‘Be
of a simple heart with the Lord, your God’.
This
faith ascends until the highest levels of the true Tzadikim,
and
descends unto the heart of the pure-hearted simple folk of every land.
The
Second Corner is the faith in the Omnipotence of God who performs miracles and
wonders, as it states,
‘I
am the Lord, your God who has taken you out of the land of Egypt out of the
house of bondage’.
And
it states, ‘And the just man lives in his faith’.
The
Third Corner is the faith in the Completed Signs of the Final Redemption,
faith
in the renewal of the time
and
the new time
of
the Stars
of
the Anointed Judge of the Kingdom of Heaven
of
the New Light of Hhanukat ha-Hhanukot
of
the Donkey who Eats Bread
of
the Fourth Generation
and
the New Construction
and
in the resurrection of the Tzadik Haim.
The
Fourth Corner is the pure monotheistic faith of the SECOND COMMANDMENT
Thou shalt have no other gods in My presence.
Make not for yourselves statues or any image, not of the things that are in the
skies, nor of the things that are on earth, nor of the things that are in the
waters under the earth; do not bow down to them and do not serve them, for I am
the Lord, your God, a jealous God who punishes the sin of the fathers on the
sons, on the third and up to the fourth generation of those who detest Me, but
I use clemency up to the thousandth generation of those that love Me and that
safeguard my commandments.
NUN
The
NUN comes to give understanding
in
the reception of Yehoshua bin NUN,
the
reception of the laws against idolatry deriving from the 50 words of the Second
Commandment.
And
the second NUN of bin NUN
represents
the reception of the oral tradition hidden in the Holy Tongue, alluded to in
the 50 words in the story of the Tower of Babel, as it states, ‘And all the
land was of one language and of the same words’.
And
the VAV between the 2 NUNS of bin NUN
binds
the HATEFUL CONSTRUCTION of the TOWER of BABEL to the destruction of the FOURTH
GENERATION.
Therefore
the NUN sometimes turns about face (REVERSED NUN) and encloses,
to
indicate the FINAL NUN
of
the FOURTH GENERATION
which
turns about face
to
enclose the world
into
the FOURTH GENERATION
and
into the FINAL REDEMPTION.
From
the hidden tradition of the LETTERS of the story of Babel
is
the CROWN OF ESTHER
From
the tradition of the pure faith of the Second Commandment
are
the CHILDREN OF ABRAHAM.
In
merit of the FINAL GOEL, HAIM,
we
are heirs to the original mishnah of Yehoshua bin NUN
to
explain the idolatrous errors
and
to receive the NEW LAW
and
to see FIFTY GATES
in
each study
of
SEFER MISHNAT HAIM.
The
double NUN of Joshua son of NUN
becomes
a long FINAL NUN
in
the FOURTH GENERATION
to
explain the true tradition of the past
and
to expound on the true new tradition of the Final Redemption.
From
this is born the ‘PURE LANGUAGE’,
the
SAFA BRURA prophesied
for
the time of the FINAL GOEL.
For
the NUN examines
distinguishes
separates
purifies
divides
and
selects
the
flour of the grain
and
eliminates the chaff.
the
NUN is the ALTAR of the PROPHET
in
the House of the Final Redemption;
from
Yehoshua bin Nun to the First Temple
to
the Prophet Elijah
to
Mordechai ha-Tzadik
and
the hidden NUN of PURIM
and
into the waters of Leviathan
that
great NUN of the higher sea
until
he comes down
after
thousands of years
to
delight in the New Revelation
and
to sign his name
in
SEFER MISHNAT HAIM.
The
NUN also corresponds to the THREE ASCENTS of MOSES
the
first and the third
each
40 days and 40 nights
and
ten commandments;
The
VAV in the middle
is
the middle, hidden ASCENT
into
the TEN VIRTUES
of
the LONG TABLET
which
descends from the PALACE of ESTHER.
SAMECH
The
SAMECH supports all the Signs of the Redemption
these
are 60 orders
ten
times each of the SIX GREAT SIGNS
according
to the TEN VIRTUES.
When
the Donkey receives his ordination
as
a TRUE DONKEY
then
may he, God willing,
begin
to bray the MESSIANIC TRACTATES
of
the DONKEY WHO EATS BREAD.
‘AIN
After
60 orders,
five
times the 12 tribes of Jacob,
from
the blessing of the HEI to multiply them
come
the 70 nations of Esau
as
alluded to in
‘there
they found 12 founts and 70 date-trees’
so
in the Sign of the Stars
in
the Book of Abraham
the
names of a multitude of nations
his
descendants
and
the UNIVERSAL STAR OF MALCHITZEDEK
for
the 70 nations of ESAU’
Such
is the allusion to the LARGE ‘AIN
of
SHEMA YISRAEL
to
include the ‘listening’
of
the 70 nations
in
the faith of the ONENESS of the Creator;
it
comes before the word YISRAEL
although
the hearing is directly intoned towards YISRAEL
but
Israel does not come to its essence
until
the 70 nations of Christianity
testify
to Israel’s faith and say,
‘Hear
o Israel, the Lord, our God, God is One’.
PEH
The
PEH is the mouth of the oral law
renewed
for the Final Redemption;
this
is the meaning of torah-she-ba’al-peh, the Torah which possesses a mouth;
thus
it can speak of every question, according to every period, time and moment.
TZADI
Just
is God in all His ways,
for
I shall call unto the name of God,
give
honour to the Lord.
The
Lord is perfect in His works
for
all His actions are just;
He
is the faithful God,
just
and righteous is He.
For
the possession of the Lord is His people,
Jacob
is the rope of His heredity.
Look
now, I alone am the Lord
and
there is no other god with Me.
I
make die and I make relive.
I
have wounded but I will heal
and
no one can save himself from My hand.
The
just man lives in his faith.
The
just man fears God alone.
The
just man trembles when he pronounces God’s name.
The
just man sanctifies his Sabbath.
The
just man does not sit in his father’s place and washes his mother’s feet.
The
just man corrects himself constantly.
The
just man does not steal even a minute of time from others.
The
just man behaves with modesty even with his own wife.
The
just man does not swear, unless he must, and if he must, he swears before God.
The
just man does not desire even that which he possesses, how much less that which
belongs to others.
KOF
The
KOF is a hundred for completeness,
when
each of the ten virtues is completed in the same ten virtues;
all
is in ascent and in states of completion;
the
Faith is completed in the Blessing,
the
Blessing is completed in the hidden virtues,
the
Virtues are completed in Prayer,
Prayer
is completed in the Divine Presence,
the
Divine Presence is brought close to the world through the Correction of man,
the
Correction is completed in the Sanctification,
the
Sanctity is completed by Renewal,
the
Renewal is completed by Taste
and
Taste is completed in Wisdom.
Wisdom
is completed by Will
which
is completed by teaching others;
teaching
is completed by the New Humble Brain;
the
New Humble Brain is completed by the Fifty Gates of Understanding
in
the Completed Signs of the Final Redemption;
the
Signs are completed in the 70 nations,
the
Great Israel is completed in the new oral tradition of the New Pact;
the
New Pact is completed in the just man who lives in his faith
and
in that year Isaac received a yield a hundred-fold that which he had planted.
RESH
The
RESH is the Head crowned with 7 instruments, 2 eyes, 2 ears, 2 nostrils and the
mouth;
the
tongue is fortified at 2 levels, the teeth and 2 lips,
for
on the tongue stands life and death, but the wise man has his ‘AIN in his RESH
(his EYE in his HEAD).
Moses,
magister noster, is the HEAD of all the Prophets;
Elijah,
the Prophet is the Head of the Men of the Ascent;
Mordechai
ha-Tzadik was Head of the 36 Hidden Tzadikim in his generation;
The
founder of the Hidden School of Esther of the Essenes, called by them the
Teacher of Justice, was Head of the 36 Hidden Tzadikim of his generation.
The
Rambam, the Great Eagle, was Head of the 36 Hidden Tzadikim of his generation;
The
Tzadik ha-Shalem, Haim, was Head of the 36 Hidden Tzadikim of his generation;
and
in his death he was resurrected as the chosen Final Goel, the Anointed Judge of
the Kingdom of Heaven, the Teacher of mankind of the Third and Final
Redemption.
The
beginning of Faith
is
the heredity of the heart;
the
beginning of the Blessing
is
the heredity of fathers and mothers;
the
beginning of the Segulla
is
the sentiment of the heart;
the
beginning of Prayer
is
the cleanliness of the body;
the
beginning of the Divine Presence
is
the purification of the mouth;
the
beginning of the Correction
is
the knowledge of oneself;
the
beginning of Sanctity
is
in the selection;
the
beginning of Renewal
is
in the knowledge of others;
the
beginning of taste
is
in the root of the soul;
and
the beginning of Wisdom
is
in keeping quiet and listening.
So
too the wise man has his ‘AIN in his RESH;
he
looks into his own mind
and
he keeps quiet.
SHIN
After
one has become the HEAD and CHIEF of his own forces,
then
is he truly able to stand before EL SHADDAI,
and
to receive visions from EL SHADDAI;
then
does one find his Peace
in
the fear of His great name
and
will seek completion in all his actions.
TAV
‘I
am the ALEF and I am the TAV’
says
the Wisdom of the LETTERS
to
the one who possesses it;
this
is the meaning of ‘ET’ (ALEF TAV)
(placed,
in Hebrew, before defined subjects of transitive verbs);
the
‘ET’ comes to include His Words, His LETTERS and His Signs.
The
Tav is also a sign of the 400 years of the Redemtional Cycle, as it states
Genesis 15, 13 ‘your descendants will dwell in a foreign land not theirs; and
they be made to serve as slaves and afflicted for 400 years’.
The
Tav completes the 22 LETTERS in the sign ‘The Lion of the 22 LETTERS is the
mother who receives the NEW TABLETS of the Third and Final Redemption’.
SHIN
HHADASHA
We
saw the SHIN HHADASHA in the sky from Beer Sheva to Jerusalem. It just remained
and remained and remained. We were Paolo, I Deborah, Solly Kamkhaji and the
children, in our car going from Beersheva to visit the old city and to make
some signs as Deborah had received in dreams.
Gnomen 655
Our
four month stay in Israel (from December 1990 to March 1991) was the very
concentrated hidden Purim for all Jews, received in the Marvellous Signs of the
New Reform in Judaism including the Signs of the Third and Final Temple, the
New Construction of Seven Floors, Thirteen Altars of Prayer and the Carpet of
Islam of Prayer at Jerusalem and at Beersheva, received by us in the Completed
Signs of the Third and Final Redemption, in merit of the Final Goel, Haim. That
was during the first year of the second period of six years which itself was
under the Hidden Sign of the Kingdom of Heaven and in the Hidden Purim Signs
for all Israel. Came the NEW SHIN and the NEW VAV and the NEW FINAL NUN of
SHUSHAN on that day.
Gnomen 656
The
NEW VAV which itself became the NEW NUN FINALE (to be distinguished in length
and density from the NUN SOFFIT of normal Hebrew) appeared to us in the sky as
we entered the large courtyard of the Weeping Wall. An amazing luminous cloud
formed a shining beam across the sky, completing the sign of the NEW LETTERS of
SHUSHAN PURIM. These three LETTERS represent the RENEWAL of the GREAT PURIM of
the FINAL REDEMPTION.
Gnomen 657
At
first the SHIN HHADASH of SHUSHAN completes the SHIN of ASHER for the
historical CORRECTION of this NAME. Then the NEW VAV of SHUSHAN corrects the
false ROSH which had formed from ASHER. Then the second SHIN HHADASH of SHUSHAN
binds the name ASHER to the second EHEYE. And then the NUN FINALE binds
together in completeness the entire name EHEYE ASHER EHEYE.
Gnomen 658
Then
the name ASHER in its RENEWAL for the FINAL REDEMPTION again alludes to the
HIDDEN PURIM of ALEF, ESTHER - SHIN, SHUSHAN - RESH,
MORDECHAI (Head of the Tribunal). So too in the REDEMPTIONAL STARS of
the GREAT CART appear the STAR of ESTHER, the Star of the Goel Haim, and the
STAR of MORDECHAI. These are the THREE STARS which renew the name ASHER for the
sake of the FINAL REDEMPTION. Their completeness, however, requires that they
extend to the THREE NEW REDEMPTIONAL CONSTELLATIONS, the FIVE STARS of ESTHER
IN HER PALACE, the THIRTEEN STARS OF THE SHOSHANA, the FIVE STARS (and
sometimes SEVEN STARS) of the GREAT TRIBUNAL OF MORDECHAI ha-TZADIK.
Gnomen 659
That
the STAR of the FINAL GOEL is bound to the SHIN of the name ASHER and to the
SHOSHANA, derives from several factors. The SHIN,
Gnomen 660
As
Jacob, our father, represents the PERFECT MIDDLE WAY between the KINDNESS of
ABRAHAM and the SEVERITY of ISAAC, so too the FINAL REDEMPTION represents the
PERFECT MIDDLE WAY between the MANIFEST REVELATION of SINAI and the HIDDEN
REVELATION of PURIM. In this very important sense the THIRD PATRIARCH represents
the MIDDLE WAY, and the FINAL GOEL, HAIM, represents and is teaching that
MIDDLE WAY, and so too the SHIN of ASHER is exactly in the MIDDLE of the name
EHEYE ASHER EHEYE, with FIVE LETTERS before it and FIVE LETTERS after it. Thus
the Star of the Goel Haim relates to the SHIN, the MIDDLE LETTER of EHEYE ASHER
EHEYE.
Gnomen 661
And
so too the FIVE LETTERS to one side of the SHIN and the FIVE LETTERS to the
other side of the SHIN correspond to the TWO TABLETS of the TEN COMMANDMENTS,
FIVE on each TABLET. In the FIRST REDEMPTION the SHIN referred to Moses
himself, in the midst, between God and between Israel. In the SECOND
REDEMPTION, however, the TABLETS were hidden in the SHIN of SHUSHAN. And these
in turn, in the THIRD and FINAL REDEMPTION correspond with the FIVE STARS of
the TRIBUNAL of MORDECHAI ha-TZADIK and with the FIVE STARS of ESTHER in her
PALACE from which descend the NEW TABLETS of the NEW LAW of the FINAL
REDEMPTION in merit of the THIRD and FINAL GOEL, HAIM. And the ROSE of JACOB
binds the NEW TABLETS to the PERFECT MIDDLE WAY for all ISRAEL and for all
MANKIND by way of the THIRTEEN FORMATIONS of the GREAT SHOSHANA of the FINAL
REDEMPTION.
WEDNESDAY,
August 15, 1996, Menahhem Av 30, 5756. Sarzana, Liguria - Italy. Peretz Green
[1] We have been witnessing the miracles of the
descent of the Completed Signs, afterwards these will become apparent for the
world.
[2] This refers mainly to miracles of salvation to
individuals
[3] See Noda’s dream that
demonstrates clearly that Jesus was in truth born under this Star.
[4]. I ask forgiveness for the poetic license of my
rhyming without having the license of any poet. When it comes, I do it;
sometimes this helps me dispel certain inhibitions that might hold me back in
my normal Gnomenized prose.
[5]. these secrets entered the School on the
authority of the Teacher of Justice who was Head of the 36 Hidden Tzadikim in
his generation, but the teachers and sages if the School were not of the Hidden Tzadikim. -
[6]. I bring this so that the reader might
understand the enormous difference between before and after. One need not be
surprised that the Tzadik did not know that he was the Final Goel because this
title comes only at the end of the last sacrifice etc. With the death and
resurrection of the Tzadik, everything changed. I did not merit to be a Hidden
Tzadik and so the Final Goel turned me into a Donkey and gave me permission to
bray.
[7]. Genesis, 44: 16.
[8]. see note 2
[9]. GODER PERETZ - It is a time for me of personal
sadness. The Tzadik Haim once again had to rebuke me, for my lacking in true
derech eretz. I am guilty, I know, and yet I search a thousand excuses within
myself. I search now solace in the light of the candle lit for the memory of
Mazal, the Tzadik's wife, she herself a great teacher of derech eretz. It is
now the 5th of Nissan, within the thirty days of her death. Perhaps, in her
merit, I will be saved from the tribunal that accuses me for all my lacks, and
hopefully I will be able to stand before the Higher Tribunal and to know my
errors. For as I excuse myself, I cannot find my true mistakes for their
correction. The undesired pain of seeing myself guilty once again tries to have
me avoid that reality.
It is so difficult when you are working with others and you
are responsible for them and for their spiritual education and you are lacking
in everything. If not for the Sign of the Donkey, I couldn't go on. It would be
too much for me. The guilt of my weaknesses would close in around me. I would
be destroyed in them. Nor can I stay un-corrected, for their sake at least. For
I cannot teach them to stand constantly in thought before the Higher Tribunal,
for this is impossible for them. It is too heavy. Only because I am the Donkey
of the Final Goel, Haim, have I managed to bring the New Higher Tribunal of
Mordechai Ha-Tzadik into the School of Ester, so that, in the end, it may be
handled by others.
But now I am trying to live in the faith that I myself have
been instrumental in bringing through the Final Signs of the Redemption. I must
find out where my guilt lies, for the Tzadik would not have expressed his
dissatisfaction if I had acted correctly. I think I am probably guilty in a
thousand ways but I cannot even explain one of them. It would be too much.
In the dream, however, there was no one else. There was the
Tzadik and myself. I had again displaced a stone of some prohibition. A suit
jacket slipped off from my shoulders. The Teacher barred me out of his house.
But I cried and insisted and in the end the Teacher let me in and forgave me as
I pleaded with him not to detract his love from me. - -
Afterwards, in reality I cried and asked the Tzadik
forgiveness for having destroyed that suit-jacket which had belonged to him. In
a moment of foolish anger during this past Purim, it had seemed to me that no
one had to ever put on that jacket and I destroyed it. Terrible mistake. The
Teacher had had other intentions for that jacket. Now I cried as I understood
what I had done. I cried and I did not let go. I beseeched the Tzadik to double
the spirit upon me, twice as much as would have given me the jacket. The Tzadik
Haim consented. And so has it been.
[10]. Before the arrival of the Completed Signs of
the Final Redemption, this justice could not be revealed; it was sealed off by
the Christian 'knot'. Only when the knot of Yeshua's mission is untied and its
purposes revealed to Jews and Christians alike, is it possible to recognise the
Divine Justice in the prophesied conflict between Esau and Jacob......or the
Divine Justice in Isaac's binding and his salvation by way of the Sacrificed
Ram.....etc.
[11]. Take, for example, the story of Abraham and
Malchitzedek; an extremely important equilibrium of the Divine Design in its
realisation for the Final Redemption is contained here. So too, in all the
messianic and redemptional allusions of the Torah, the Divine Design that was
hitherto hidden is justified by the finalised messianic and redemptional forms
given by the Completed Signs.
[12]. once it is understood, for example, how the
relationship of Malchitzedek and Abraham is realised in the Final Redemption in
the relationship between the Goel and the Donkey who eats Bread or between the
Anointed Judge of the Kingdom of Heaven and the Priesthood of Malchitzedek in
the House of the Redemption, the prophetic words of the Torah become a prophetic
reality in the Final Redemption. This brings the fear of Heaven to earth and
into one's heart. It binds the words of the Giver of the Torah with His words
of the Completed Signs (while the undoing of the Christian 'knot' amazes both
Jew and Christian and awakens the 'love' to God and to all peoples). The New
Way thus derives basically from the Prophetic Realisations of the Completed
Signs.
[13]. this is the fear of Heaven referred to; the
fulfilment of the prophecies by way of the Completed Signs eventually gives way
to an elevated sense of 'actuality' and the desire to live one's life in the
conscious experience of the Justice of the Higher Tribunal.
[14]. All the various Books of the Redemption are in
included in the general name Sefer Mishnat Haim or Book of the Rose.
[15]. The name Ester carries two basic meanings
'hidden' and 'star'; thus Sefer Ester reveals the previously hidden 'histories'
of the Redemptional Stars.
[16]. The gematria of ESTER; this is a hypothesis ex
contexto: Stars - 661- the 'star-binding' of 661 Gnomen for Sefer Ester.
[17]. In Italian and in Hebrew 'the Great Cart'; in
the Completed Signs 'the Great Cart of the Good News of the Final Redemption,
carried to the world by the Donkey who eats Bread.
[18]. Established by us at Beersheva, Israel, in 1990.
[19]. It is thus assumed that there are 661
'elements' of the Final Redemption, elements which are included in the seven
large categories of the 7 Stars mentioned. No attempt is made, however, to
enumerate and define the 661 elements.
[20] Afterwards Daniel Manigrasso in a dream saw the
Tzadik Haim who said, “I am the Goel and you are the Star of the Goel” – this
is a very important Sign for our understanding and for our benefit -
[21]. But the Star of Solomon which is
associated to the Star of the Construction (they are two different stars,
however) corresponds with the Sign of the Donkey who eats Bread which
receives the Bread of the Kingdom of Heaven.
[22]. Which opens with the 'Book of the Stars'. The
Book of the Stars is the heredity of Abraham, our father. The opened Book of
the Stars reveals the names of all the countries of the world; Abraham is the
father of a multitude of nations.
[23]. These are the main correspondences. It must be
remembered, however, that each Sign also contains the other Signs in some way.
All depends on which element of the Redemption is being placed in evidence.
[24]. But the Gospels that speak of the heavens
opening and a voice from above proclaiming "This is my Son" etc. are
unfounded exaggerations. And if Yohhanan had truly heard such, how would it
have been possible for him not to follow or at least to acknowledge Jesus. see
New Testament Corrected.
[25]. But also Yohhanan died in his sin because the
power of his words also derived from the secrets that he had received.
[26]. in a larger context of the overall mission,
Jesus could not have accomplished that historical task without having broken
the oath, without having used the secret, without that tragic sacrifice and the
ensuing resurrection; awesome are the Divine Intentions imposed on man.
[27]. With this Gnomen one can understand the 'kind'
of spirit which has permeated all traditional Christianity.
[28].see signs of the Donkey Resurrected in The New
Pact.
[29]. A common amazement among scholars and laymen
alike is how the very short mission of Yeshua, the relatively small quantify of
information in the Gospels, as well as the scarcity of descriptive evaluations
etc. became so historically potent. In truth it depends on the stars of the
Messianic-Time-Key as explained here.
[30]. Brit bein ha-betarim - Pact Between the
Pieces.
[31]. Interestingly the word 'disaster' from the
Greek literally means 'a star off course'. -
[32]. see report on the Sign of the Teacher from the
Fourth Star to the First Star, realised in Calabria in 1989.
[33]. Even though Yeshua received the Signs much
later, at the School, his birth, his development, his character etc. were
Providential and led him to the School and to his calling.
[34]. We may say the Signs of Christ, although the
Signs of the Universal Messianism properly associated with the term 'Christ'
came later, after the complete Jewish refusal and Paul's mission as Messenger
to the Gentiles.
32. from Jesus' words the purposes of the Messianic Star
can be understood, such as 'I have not come except for saving the lost sheep of
the house of Israel' (Matthew, 24: 15), 'I have not come to deny the Law or
Prophets' (Ibid: 5: 17), 'Do not think that I am come to bring peace' (Ibid:
10: 34) etc.
this is a key of the Christian Correction which itself
undoes the deification; a star is not a man.
[36] cf. "Such faith is hard to find in
Israel" (Matthew, 8: 10), "This Gospel will extend throughout the
world" (Ibid, 24: 14). - -
[37] Simple Jewish folk, uneducated in talmudic
discourse. - -
[38] see Proph. Jeremiah, 31, on Rahhel's tears and
the sons who will return within the confines.
[39] Explained in several places in Sefer Mishnat
Haim, the elevation of that 'hidden' nucleus of the original ten lost tribes.
[40] Connected to the 'merit' of the children of Israel in
their slavery for building the pyramids.
[41] If we wish to speak purely in the Jewish camp,
we could place here the period of Hanukah. Indeed the Third Sign is the New
Light of Hhanucat ha-Hhanucot. The inauguration of the First Temple, however,
may cover this aspect, whereas the salvation to the nations stands by itself
and is essential to the Completion.
[42] There is, of course, some confusion in Jewish
tradition about how the Prophet comes and reveals the redemption. No one could
have known before it comes. Peretz is hardly a prophet, but he is the talmid of
the Tzadik Haim, and by luck he was made the first Donkey of the sign; thus he
became responsible for the prophetic tradition of Elijah. Afterwards the
prophetic signs of the great and terrible Day of the Lord descend in dreams to
all the talmidim.
[43] The messianic mission of the Initial Signs
finished in the second unfortunate half of the prophecy 'lest I come and smite
the land in anathema' (Malachi, 3: 24); thus when the Final Signs arrive, only
the positive side of the prophecy is left. Similarly, thanks to the mission of
Yeshua, many negative prophecies have already done their time and there remain
the positive prophecies. For this reason the affirmation 'Do not think that I
have come to bring peace' etc. is so significant. Yeshua knew what side of the
prophecy he was involved with.
[44] These extensions to the Fourth Generation are
surmised from the fact that the two signs together represent the Sign of the
Donkey who eats Bread of the Fourth Generation. The two signs also represent
the 'two messiahs' Messiah ben Yosef and Messiah ben David which until now has
been a source of great confusion and even embarrassment in Jewish founts. Now
it is clear. The mission of Yeshua of the Initial Signs did not reach the
completed sign of Messiah ben David. It was cut off before the Initial Signs
could precede to their completion. Thus that mission can be considered only in
terms of the Messiah ben Yosef. The sign of the Donkey who eats Bread is itself
in the Completed Sign and it contains both phases. - - see the Hanging of the
First Donkey after his condemnation etc. and the 'resurrection' of the Second
Donkey in the School of Ester in Beersheva.- - the Gospel's attempt to
associate Jesus to the line of the Messiah ben David, nevertheless, is not
incorrect in itself. That mission would not have fallen into Yeshua's destiny
were he not of the tribe of Judah of the house of David; this because
virtually, even if not actually, those Initial Signs could have proceeded to
their conclusion; both the Initial and the Completed Signs contain, in essence,
a mission and a sign. - In a dream, at Bat Yam, in 1985 the Final Goel
explained to me that Yeshua also had a root in the tribe of Dan.
[45] Yeshua 'received' the Initial Signs at the
School, but he had no authorisation to do any mission. He 'took it upon
himself' to act on his own 'permission'. He could therefore never say that he
was in the permission of the Prophet Elijah or in the permission of a higher
teacher such as the Moreh Tzedek of the Essenes. Yet the very unclear
relationships between Jesus, the Messiah, and the Prophet Elijah and Moses are
'unbounded food for binding' in the New Testament; this allowed for twenty
centuries of philosophical and theological speculation without the possibility
of binding those relationships in a true manner. Yeshua himself could not have
explained clearly his relationship to Elijah. Even the ass that he rode on
understood it better than he, but the time didn't allow the ass to open his
mouth to explain it.
[46] Taken up later- the Teacher of Justice was the
original founder of the Essene School (probably at Damascus). But even in his
death he followed the members of the School. Our study in the signs received
reveal that the Teacher was the Head of the 36 Hidden Tzadikim of that epoch
who knew in his wisdom the terrible times ahead and thus formed in secret a
place of refuge etc.
[47] Confirmed afterwards in the Completed Signs in a
dream of Noda. -
[48] Gossip-line calumny spared no one in those days;
Jesus was not spared the remembrance his parent's belated marriage by some of
the cruder stock of fellow talmidim jealous of his acute mind in Torah matters.
- Yeshua was acute in every Torah subject, not only in matters of the
redemption.
[49] The great rapidity with which Yeshua was
accepted into the School is exceptional; usually one was given a trial year
before his relinquishing personal belongings might be accepted. This was not
the case with Jesus, but perhaps this fact was secondary because of Yeshua's
poverty. Most likely, he had nothing to relinquish. There is, however, the much
more difficult acceptance into the School of Ester, and it seems that also here
he was quickly accepted. This might have been for the depth and acumen that Yeshua
demonstrated from the beginning. The Tzadik Haim explained to me that for
Yeshua to enter that School, he had to be expert in the whole Torah and
knowledgeable in the entire gamut of Talmud and halacha. - - Even more
exceptional is the speed with which he reached the complete confidence of the
higher elite of the School and was allowed to enter the oath of the Kabbalah
Maasit. - - It is to be taken into consideration that, at least for those
initial choices, selections and directives, Yeshua's way was facilitated due to
the responsibility assumed by his cousin Yohhanan ha-Matbil. Yohhanan, it seems
took him under his wings, helped position him immediately in the School and, as
his mentor and spiritual guide, expounded to him the prophecies of the Last Days.
[50] These were new prayers for the most part added
to the 'traditional prayers' of Israel, and also new prayers for many special
occurrences and occasions of Essene origin.
[51] This is under the Star of Bethlehem or Star of
the Messianic Bread and it contains both the signs of the house of Joseph and
the house of Ephraim, as proven by the Completed Signs.
[52] This was not taken in a spiritual sense, but as
a physical army of fighters; it seems sure, nevertheless, that the number of
actual 'soldiers' did not reach more than a hundred, and perhaps even much
less. In any case these soldiers were 'representatives' of the future soldiers
who would eventually join them when the wars of the Last Days would break out;
these were the proto-type messianic warriors who knew how to defeat the enemy
with the force of the light of God behind them; they were sanctified soldiers
in the victorious messianic oil of the great oncoming redemption.
[53] There are three main sources of reasoning on the
matter: a dream of Deborah, the extremely high level of hidden studies taught
at the School and thirdly by understanding the position to which the scholars
of the School held him.
[54] ‘Follow the narrow path’ may be an expression of
that particular ‘way’ of the Essenes which he certainly loved and cherished,
but it is also a generality with many applications. Strict adherence to the
Torah and the oral tradition may also be called the ‘narrow path’ etc. -
[55] After 12 years, we
stopped using the term ‘Mission’ and substituted it with the term ‘Sign’
because ‘Mission’ had too many negative associations with it. -
[56] See Sign in my dream
after the 12th year of the Tzadik Haim who kissed me on the lips and
then pushed me away saying “You believed yourself the mashiah” etc.
[58] But three are the men of the ‘Universal’
Redemption: Moses, Yeshua and Haim.
[61] See Sign in dream of Daniel Manigrasso in which
the Tzadik Haim explains, “I am the Goel Haim and you are the Star of the
Goel”.
[63] This is true for the
person born under it but also others not born under it who believe themselves
under will see themselves as the center of the universe, hence the so many
false Christs of every day history.
[64]. This blessing comes for the sake of the
Correction of the Deified Christian Son and it may not be used in place of the
blessing that we have received, ‘Blessed is the Lord, our God, who has made me
His Bread’.
[65] These are the 10
Faculties or Levels of the Virtues represented by the Middle Pillar of 30 Steps
of the New Law. The Special Virtues of the Costellation of Esther in the
Kingdom of Ahhashverosh are 13; they emphasize the love for others. Then are
there the 13 Virtues of the Good Heart deriving from the Constellation of the
Shoshana. These 36 Virtues are included in the New Rite. This Gnomen 467 is
somewhat confusing, let it be and go on.
[66]. All the Signs of Esther in her Kingdom and of
Mordechai ha-Tzadik and his Great Tribunal had arrived and the Tent was ready
under the Great Sombrero. Shor ha-Bar had decreed the correction of Deborah’s
and Paolo’s mikveh of their conversion. From Israel Davide Levi, Adam Kamkhaji
and Adina, his Yemenite wife, in Italy for a few weeks, came to Sombrero and
were witnesses to the correction. After Deborah’ and Paolo’s immersion in lake
Endine (Bergamo), Adina saw a sign written in mountain language on the other
side of the lake. “Look” she said, “there’s a number written on the mountain,
Beniamino dreamed that Peretz and Deborah had conceived a
fourth child, a girl named Carla. That same night after Deborah’s and Paolo’s
mikveh, I received a sign in a dream that Deborah had saved Carla (a young girl
who was almost drowning in the bath-tub) and that there was great joy and the
praising of God for this incredible salvation.
The sheep that I slaughtered for Rosh ha-Shana weighed
exactly 65 kilos, and afterwards, the net weight of the meat was 35 kilos.
After having slaughtered many times in various occasions, this was the first
time the sheep was female. How’s that for a sign of the Fourth Generation!
Carla, the New Law of the New Pact had been saved. The important sign of ‘the
end’ had come for Rosh ha-Shana 5752.
Now the concept began to clarify itself. After the signs of
the Kingdom of Esther and the Tribunal of Mordechai ha-Tzadik came the
salvation of the New Law. Without the New Law, the New Pact is without its
foundation, and, God save us, everything could have fallen apart. But with this
hidden salvation of the New Law, the Jewish people had again been saved, in
merit of the Final Goel, Haim, and by virtue of the redemptional School of
Esther, now hidden under the Great Sombrero, in the Sign of the Great Purim of
the Final Fourth Generation.
[67] When fire descended from heaven into the Habad
Synagogue in Via Cellini, Milan, to burn 4000 volumes of their sickening
doctrines together with the large photo of their anointed Nimrod.
[68] 9 years before writing this
gnomen.
[69]. The external shell, in synthesis, was the ‘New
Universal Church’ of the House of Prayer, received at the beginning of the
revelation of the Signs - (That same night - - -, Deborah dreamed that we had
to discard the terrible dead-weight that we had been holding. Together with
other indications and the whole situation, we understood clearly that the
dead-weight was that large universal structure of the Universal Church. It was
then, after doing a sign of throwing the stone of the Fish-fossil into the Adda
River (it had been a symbol of the Universal Church in the House of Prayer for
all the Nations, as it was then called), that the Universal Synagogue became
the Altar of Judah and instead of the discarded Universal Church there arose
the Altar of Efraim. It was also then that we became a School and no longer a
Mission, a very great relief indeed after six years of trying actively to
convince someone of the New Message. From then on the congregation of Zanzara consolidated its rebellion and Zara di Zanzara di Mucania
(our code name) began to think that, instead of a title that served towards the
Correction, he was truly the New Christ descended from his cross at Zanzara di
Muccania. But I let the fact ride because I didn’t have enough tangible proof
that it was so. Only later in Israel did I receive an awesome dream which
testified to the impure and idolatrous spirit which had taken them over, but
even then I could do nothing about it except for writing Ester 4 the Schism,
also called ‘The Wheel of Ahhashverosh is Turning’.
[70]. Zara Zanzara di mucania, among the other
titles that he attributed to himself, said he was Zerah, the brother of Peretz,
whose destiny it was to ‘splender’ for the world (obviously all was stolen from
my writings in that first published text of l’Asino che mangia il Pane). In the
meantime, however, the Divine Providence had given us three children, in the
signs of three signs, the Sign in Italy, the Sign in Israel and the Sign in
America. According to those signs, Haim Shimshon, God willing, is in the sign
of Zerah. The true prophetic meaning of the refulgence of Zerah’s splender
relates to the Great Diffusion of the New Message on an international level.
That diffusion is the responsibility of the School of the Yellow Rose in the
United States. In short, Zara di Zanzara’s letter contained the Signs of the
false Zerah and it arrived on the day of the birth of Haim Shimshon, designated
in the Sign of Zerah. So too every word of Zara Zanzara’s letter was the exact
opposite side of the truth; they were the true Signs changed and falsified to
meet Zara di Zanzara’s new scheme of fulfilling his Christhood.
[71]. In this re-writing, we are in the 14th year of
the Completed Signs; I am exactly at this point. In the five past years, very
little was done on the New Law. The Tablets of the New Law were not yet held by
me with sufficient force to write them down. The signs return cyclically and
each time they return they add force to the application of those signs to
writing. I am of course the guilty weakling for needing so many cycles to apply
the sign. This year, however, is completely different, the Year designated as
‘the Astounding Year of the Resurrection, in the Sign of the Passion Resolved’,
and it is also the ‘Year of the Strong Hand’. And since we have already
received many truly amazing signs of the Resurrection and of the Passion
Resolved in the first part of this year, the signs of the Strong Hand will
certainly come in the second part of this year, from Rosh ha-Shana 5757 to
Pesah 1997. Recently the signs have changed upon me in many ways. Most
essential is that instead of Peretz, Man of the Signs, in the Sign of the
Donkey who eats Bread, I am now in the Sign of the True Donkey wearing the Red
Work-Jacket in the signs of Peretz, Man of the Tablets. These also include the
Tablets of Esther, which represent the left hand Tablets while the Tribunal of
Mordechai represents the right hand Tablets. And there was an important sign,
August 5, 1996, with Michail-Esther who brought here to Sarzana in Liguria original
cuneiform Tablets 5000 years old, and she entered into the Sign of Queen Esther
and sat on the regal seat with the Tablets in her hands. This was also the
period in which the Tablets of the 7 Commandments of Noah were revealed to me.
It is for sure the time of the Tablets.
[72] Separation from exetrnal factors in order to focus on
writing of Sefer Mishnat Haim.
[73]. Michail Gorbachov.
[74]. In essence, the Triple Meditation is a ‘Way’
of contemplating the many aspects and subjects of the Final Redemption brought
in Sefer Mishnat Haim in terms of the Prophecies, the Virtues and the Stars.
[75]. December 16, 1991, Sombrero. In
vision, Giuseppe saw a cave close to the Dead Sea in Israel. To him was
indicated the exact point where he was- it was the extremely 'hidden cave' of
the School of the Essenes.
Some Romans, however, in that epoch had closed the
cave since it happened that some soldiers had wandered in that place and
something happened there before their eyes; they were met with a blinding light
that frightened them terribly. So with slaves they had the cave covered and
concealed all traces of it. It happened, however, that a witness saw all this
without the soldier's knowing it. The same person had seen those who used to
meet in that cave, persons with great zeal for God who would meet there and
sign a Pact that they had made. Rome at that time was violent against the
religious Jews knowing that they would never lower their head to the Emperor,
as those brought in chains to Rome under Titus. Some time before that event, a
strong wind had come that completely covered that place.
In that cave were three staircases upon which the
talmidim had to be very careful when going up or down. The Pact they made was
of fidelity and used a system of signing their name which was consided more
than an oath made only by mouth. There was an important battle there during the
period of the Roman conquest of Israel.
In the cave were guarded important secrets. The
malodour of the place was due to sulphates and probably to petroleum there, and
this was one reason for their decision to close it.
Not without reason that cave had been chosen. Because
of that unbreatheble odour no one could come close to it. To approach and enter
it, one had to use certain herbs held under the nose and to wear a veil that
covered the eyes.
Hidden there were the TABLETS OF THE LAW which
emanated a great light. only just persons could enter there.
By night the cave was discovered because of that
effulgent light, as a light without end that continues to burn. The founder of
the School of the Essenes had not seen the Tablets but he was able to hold it
up or 'capture' its light; he had been amazed by the way it shone, with many
marvelous colours. If one would look at it too long, he could become blind. Thus
with sand he held the light back. By day, on the other hand, whoever came close
(to the cave) saw an extremely strong reflexion that created fear because it
was a light stronger than solar light. It was all not natural. Only just and
faithful men could enter. For those few it was a place of prayer, of elevation
and purification.
A curious thing happened there: One day a woman who
had come from far had walked for many days in the heat was very fatigued and
thirsty. When she came to that place, she saw two men with white tunics. The
woman asked them for some water and something to eat so that she might continue
the long journey that she had undertaken. The two men asked her, "Where do
you come from?" She answered, "What importance is there in where I
come from, what is important is that I get to where I must go! The men
insisted, "What was it that made you affront such a long trip"? The
woman answered, "I have to reach my husband who departed for war so that I
give him my heart, in the sense that I must keep my promise. I promised to pray
to God every day to protect him and have him return home." "Why then
are you following him"? they asked her. “I am following him" she
said, "because in this way I can maintain my promise. In the same way that
he risks his life for his people, I risk my life for him. In this way I pray to
God that my husband return home and that He protect me against every risk so
that I can pray every day until the war ends.
[76] I do not know for how long the Tablets were there.
[77]. In the whole Sefer Mishnat Haim, I follow the
principal of not invading the fields of others. Thus I leave the work of
precision history to the historians, of precision document interpretation to
the scholars, and the halacha to the rabbis. Now those are really three big
elephants that a Donkey like me is happy not to carry on his back; indeed Sefer
Mishnat Haim is extremely content of not having its pages adumbrated with ten
scholarly opinions for every question without any prophetic decisiveness. One
good un-scholarly prophetic opinion is worth more than ten times ten scholarly
opinions that almost always leave you in the same confusion but with more
opinions to get confused about. It is sufficient for me to remain within the
limits of the general historicity of the events. - - -
[78].the Star of Abimelech. -