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 ù 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



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 (3 in a row, one detached, of the Handle of the Big Dipper) cannot but represent 4000 years of history from the time of Abraham, our father. The name of the Sign itself is also Sign of the Book of the Stars of Abraham, our father. The Sign also contains the Star of Christ come in virtue of humility. This cannot but have a reference to the mission of Yeshua as it cannot but confirm and reconnect the Gospel version of that messianic star. Otherwise the Goel Haim would not have used the term ‘Christ’ for this star since it has other names.


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 ‘Chairof 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,