Written by: Peretz Green
from doc. Of March 22, 1987 translated from Italian
John 1:12 - ‘But as for those who received him, he gave them the power to become sons of God.’
If, then, men can become sons of God, by way of the power given them by Christ, this clearly demonstrates that the term ‘son of God’ must be understood only in a spiritual sense and never in a literal sense. For example: Jesus participated in the spirit of God; thanks to his Mission, others have the possibility of participating in that spirit.
The teaching of Jesus is to feel the closeness of God as a father, to draw the spirit close to the Source of the spirit, to the very root of the Divine Breathe. Again, taking the terms literally, Christianity always managed to ignite the spirits with an aura of mysterious nonsense. The Mission of Jesus, expounded on by John is by title ‘The Mission of the Son of God’. This does not mean God’s son, but the mission of teaching people, Israel first of all due to its commanded position, how to conduct themselves as ‘children of God’, as it states ‘You are children to the Lord, your God’ (Deuteronomy, 14, 1).
The essence of Jesus’ teaching is that which the entire Jewish nation should have taught to the world if it had merited. The instructed of Israel should have taught to mankind that in merit of the Patriarchs and of Moses it was chosen as the privileged son of God, as the Anointed Priest of the Spirit of God, as a great light for the world.
It is for this reason that when the Jews were scandalised by the fact that Jesus had referred to himself with the term ‘ben ha-Elohim’ the son of God, Jesus replied ‘Is it then not written in the Torah “You are sons of the Lord, your God”? Jesus was explaining here the reason for the name of his mission, but the Doctors of the Law did not understand Jesus’ intention and they thought that he had deviated from the pure faith and that he was deifying himself.
Jesus’ answer implies that his mission impels him to do that which the chosen people should have done by virtue of its election, but did not do. As in all his teachings, Jesus explains to the individual spirit the proper attitude to assume in regards to the Father, Eternal Source of the spirit of man, so that it come to be considered a son of God.
Indeed if Jesus had intended in any way whatsoever to deify himself, then most certainly the Jews would have been right in claiming that he had deviated from the pure faith. As we have explained, however, the mission of the ‘Son of God’ is in truth the Mission of the People of Israel, as it states. ‘My son, my first-born Israel’.
John 3;6 - Flesh can give birth only to flesh, it is the spirit which gives birth to the spirit. 3;13 - No one ever went up to heaven except the one who came down from heaven, the Son of Man whose home is in heaven. This son of Man must be lifted up as the serpent was lifted up by Moses in the wilderness, so that everyone who has faith in him may in him possess eternal life. God loved the world so much that He gave his only son, that everyone who has faith in him may not die but have eternal life. It is not to judge the world that God sent his son into the world, but that through him the world might be saved.
The right of the First-born son which pertains to the people of Israel lies essentially in its spirit and not in the flesh which if lacking in spirit has no value.
John 1;17 - ‘for while the Law was given through Moses, grace and truth came through Jesus Christ’
Indeed, Moses taught goodness and truth ‘and thou shalt love thy neighbour as thyself’ (Numbers, 19: 18) was taught by Moses 1500 years before Jesus. And all the words of the Holy Torah teach the truth. Israel, nevertheless, did not always merit to walk in the true spirit of the Torah, to unite itself in the Spirit of God and to renew itself in Him.
If the people would have merited to be the son of God, it would have received, aside from the Law, the goodness of heart in its relations with all other people, and the truth in distinguishing between that which is essential and that which is secondary.
It was not only the Jewish body that was sanctified at Sinai. It is known in the oral tradition that the first two commandments were spoken directly to the entire people by God, Almighty. Every word which they heard illuminated each soul to the very source of the Divine Breathe. So powerful was that illumination that each soul found itself completely united in its Source. At that moment their souls were no longer able to remain in their bodies, too limited to contain them, as known in the oral tradition that with every word of those first two commandments the soul went above to cling to its Source, leaving the body virtually dead. The Lord, in His mercy, after each word sent the soul back into its body. This is also a true basis of the ‘Resurrection of the dead’ hidden in the Torah.
After each word the Almighty God of Israel sent each soul back into the body, reborn and revitalised in the Spirit of the Living God. Thus ‘flesh can give birth only to flesh, it is spirit which gives birth to spirit’.
Therefore one cannot cling to the spirit of God until in his own spirit he has become a son of God.
God, at Sinai, showed to the sons and daughters of Israel the exalted level of their souls, sanctifying them in an eternal bond. At that moment every person of Israel was on the level of the chosen son of God, resurrected for the salvation of humanity. Every son of Israel, bound to the Spirit of God, could virtually have been called the light of the world, the way through which the other families of the earth could have reached salvation, eternal life and truth.
At that moment those of the other nations, if they had attached themselves to Israel in a relationship of friendship and love, would have been loved by God; and whoever would have been in a relationship of hatred would have been judged above as an enemy of God. And since the other families of the earth had not been chosen and had not received the illumination of the Revelation, they could not have been uplifted into the light of truth except by way of Israel, the chosen First-born and only son of God. Thus ‘God did not send His son to condemn the world, but that the world through him be saved’.
from April 1986, Nisan 5746, the Verbo of John, prob. One of the first beginnings on the Fourth Gospel
When all things began the Word already was. The Word dwelt with God and what God was the Word was. The Word then was with God at the beginning, and through him all things came to be; no single thing was created without him. All that came to be was alive with his life, and that life was the light of men. The light shines on in the dark, and the darkness has never mastered it (Ibid, 1, 1-5).
We must be ANTI-PHILOSOPHICAL in understanding the Word of God. For the word of God has said ‘Be of a pure and simple heart’ with the Lord, your God’. One must not speculate on what God is. No human brain can fathom it. There is no greater foolishness than that of the one who believes to have understood what God is. So did I hear it directly from the Tzadik Haim, Head of the 36 Hidden Tzadikim.
It is ours to praise the mighty acts of the Lord, such as the miracles in Egypt and the Redemption of Israel from slavery. Therefore the first commandment which is the commandment of the faith states ‘I am the Lord, your God, who has taken you out of the land of Egypt, out of the house of bondage’ (Deuteronomy, 18, 13). The Lord, our God, in Whom we are commanded to believe is the God who showed His strong arm in Egypt and brought us up from slavery to freedom. Our faith in God must be firmly connected to the faith taught to us by God by way of the miracles that He performed.
The application of our intelligence in an attempt to enhance our faith must not enter into the realm of what God is, but rather of what God does.
What we can say about the essence of God is that He is One. He is the Almighty Creator of the universe. There is no other. But He is not One such as we may perceive. He is One in such a manner of which we cannot perceive. For whatever we perceive is less than the truth. It is sufficient that we believe that He is One.
The second commandment, long and explicit, contains the prohibition to Israel of every possible form of idolatrous practice or idolatrous service or idolatrous doctrine, from the crudest forms of idolatry to the most sophisticated metaphysical doctrine of divine emanations. All is included in the prohibition of the second commandment when understood properly.
(from Feb. 10, 1989, Adar 5, 5749, 40eth day of the prophetic cycles of the 6th year, pp5306, I translate and re-elaborate here from the Italian manuscript)
John 1, 35-42 Again the next day after John stood, and two of his disciples; And looking upon Jesus as he walked, he saith, Behold the Lamb of God! And the two disciples heard him speak, and they followed Jesus. Then Jesus turned, and saw them following, and saith unto them, What seek ye? They said unto him Rabbi (which is to say, being interpreted, Master, where dwellest thou? He saith unto them, Come and see. They came and saw where he dwelt, and abode with him that day; for it was about the tenth hour. One of the two which heard John speak, and followed him, was Andrew, Simon Peter’s brother. He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ. And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas which is by interpretation a stone.
Here are the persons who were close to the Teacher Haim in his
final suffering and who after his death received Signs from the Resurrected
Teacher: the widow Mazal (Shamma),
born in Yemen, daughter of a Yemenite sage in the Torah, lived with the Tzadik
Haim 41 years,
The Tzadik Haim, before his death, indicated to Peretz and to Davide Levi to always remain in contact.
These were the first pupils who witnessed the last terrible sacrifice of the Tzadik and who received the first Great Completed Signs of the Third and Final Redemption in merit of the Final Goel, Haim, and who believed in the Resurrection of the Teacher Haim and in his being the Anointed Judge of the Kingdom of Heaven chosen by God Almighty for the benefit of mankind.
The first Jewish pupil of the New Pact who did not know the Teacher personally was Solly Kamkhaji, of Jewish-Libanese extraction, born in Milan, is in the Sign of the Composite-Project; his first son Jonathan, is in the Sign of ‘the one who Anoints the Stones of the House of Prayer with Joy’ with him David Kamkhaji (Milan) and Paola Kamkhaji (South America) are friends of the Sign, Solly’s wife Adina and their son Haim Netanel.
The first family to participate in the New Pact, after the Levi family, was that of Joseph Fierro, his wife Francesca, children Nicola, Maria, CarmieSaul, Paolo and Eusapia. CarmineSaul, married to Luana, Denise Celeste was born unto them, he has a son, Luca, with a first wife, CarmineSaul is in the Sign of Ambassador to the Stars. Paolo is in the Sign of White Horse and co-ordinator of the Sign, he received the New Circumcision and was converted in the House of the Final Redemption on the Altar of Efraim. Eusapia married Saeed, born in Cairo and MoussAmin was born, they are in the Sign of the Sweetness of the Universal Reunification.
CarmineSaul brought to the Sign the twin brothers Daniel and Giuseppe Manigrasso, born Grottiglie, Puglie, Daniel is in the Sign of the Second Commandment, married with Miriam from France who brought her son Giosue, to Daniel and Miriam was born Baruch; Giuseppe married Sharon, Miriam’s sister, to them was born Esther Fortunee Cleope; their father, Domenico Manigrasso, peace be with him, the first to enter the Sign of the Resurrection in merit of his sons’ participation in the Sign; their mother Cosima is in the Sign of the Consolation.
Deborah Polenghi, born in Milan, came to the Sign in 1987, married Peretz in the Sign of the Tail of the Donkey and Sign of Prophetess, born unto them are Gilat Haim, Yoel and Haim Shimshon. Afterwards, in accordance with signs received, Peretz gave a divorce to Deborah and Paolo married Deborah in the Sign of the White Mane of the Horse.
With Deborah came her brother Claudio.
Other friends of the Sign are:
Beniamino Perico, in the Sign of Beniamin.
Roberto Lupano, originally from Eritrea, first to undergo the New Circumcision.
Francesca Fierro’s sister, Antonietta, peace be with her, and Francesca Fierro’s brother Vincenzo, peace be with him.
‘Lucky Star’ (owner of a Beauty-Saloon) and Ruggiero ‘Constructor’ her husband.
Shaul ‘Red Horse’ came to the Sign in 1991.
Rahhel, came to the Sign through Lucky Star and is engaged to Red Horse.
Anna from Minervino, was born unto her Antonio, first baby to have received a blessing from the Donkey who eats Bread while still in the womb, and her daughter Simona.
Anna’s sister Antonietta, husband Mario, daughter Mappi and Franco the ‘Bull’.
Louise Michail Esther, originally from Persia.
All these are the first persons to have received the wonderful news of the coming of the Final Goel, Haim, and the arrival of the Completed Signs of the Final Redemption.
from a doc. Of Jan. 30,
1989, Shevat 24,
Good, dear Peretz, did you see how easily I beat those four worlds under my hooves and with what acumen I brought the ‘ten emanations’ down to the level of man! So will the Jewish camp become purified of its deifying mystification!
Now, however, I have an extraordinary piece of good news for the Christian world, news I’ve been waiting for a long many centuries. In the Kingdom I’ve been waiting patiently ready to descend and to reveal it when the sign would come. It descended a week ago to Michele of Genzano. He dreamed that he showed some papers that you wrote on John Corrected to a Catholic Priest. After seeing what was written, the Priest declared, “I understand, you (plural) are the LOGOS”. - That’s not the news but only an antipasto to the great supper. O what a shame that those silly fools fell into the antipasto and never got to the main dish. Poor guys, instead of correcting John’s Logos, they fell into it.
But the news is in the dream that you received in my name at Beersheva; you said the blessing ‘Blessed is the Lord, our God, who has made me His bread’. Try to understand, Peretz, ‘Le Pain c’est moi, l’Ane qui mange le Pain du Royaume des Cieux’. Tu comprends?
I know it’s a bit frightening for you Peretz but I cannot deny the truth. I am the bread of God, incarnated or rather breaded into the New Spirit of the Final Redemption, ready to be eaten and digested. This Bread with the New Spirit of God has descended on earth and has become Donkey for the benefit of all. Glory to God on high who has redeemed the Donkey from his Stall to bring him down to the House of Bread.
You see Peretz, I was with God five years ago in the Kingdom of Heaven. But already from the beginning God had made me Donkey and placed me in that place in which later would be created the Kingdom of Heaven. My four legs extended o’er the four corners of heaven when the heavens and earth were created.
I was the Word of God Donkified for a service to mankind when the time would come for my descent. I am the long-awaited Donkey, loved by God and loved by people who love God. Those who love God also love me as they love all us Donkeys together, for we are the Bread of God materialised for the world.
There is no descent that frightens me for no one has fallen lower than I. No one has known the abyss from which we were redeemed. No one has seen the Word of God lowered into matter as we are. No one has seen the total undoing of the intellect as I have, for no one can ascend if at first he has not come down from the Kingdom of Heaven until the very foundations of the earth.
I am the Donkey of a marvellous material; as clay God forms me according to His will. As a demon from below I change form and aspect at will. As an angel from heaven I adapt myself to every command. The Lord speaks and His Word is manifested and verified in the Sign of the Donkey who eats Bread. Thus have I been sent now to descend into the Correction of John’s stale and insipid logos that so many unfortunate brains have been hung up on for a couple of millennia. For I am also the Logos-Ass and I have eaten John’s Word to destroy it in you.
And after eating the Word of John, I said, “It is not that which enters the mouth that doeth evil, for the useful part remains and the useless part is rejected from the other side, but that which from the mouth has come out to confuse the thoughts of other human beings is the evil which has been done to Christians of every epoch”.
I’ll try to explain it to you Peretz but don’t get confused and don’t be jealous of the Donkey just because he preceded you in the creation. Also the ant preceded you in the order of things, but there is no reason for jealousy in all the wonderful creation of the Almighty God.
I, the Donkey, am the Bread of God which is the Word of God.
In the beginning there was no Bread nor Word but only God Himself.
But already from the beginning of creation, when God made this world, He, Blessed is His name forever, knew all that which would happen in the world until the end of time.
Already from the beginning of creation, God desired the heavens and the earth, the ant, the donkey and man.
Already in the will of God, He desired Adam, Abraham and the chosen son of Adam.
Already at the beginning in the wisdom of His thought, He foresaw the humble Donkey, carrier of the Man who would come.
Here I am, then, the Bread of God, Donkey from the very beginning, from His will until the Word realised in the Sign of the Donkey who eats Bread.
Already from the beginning, God desired the Celestial Kingdom of harmony that would descend upon earth to give great happiness to mankind when the Final Goel would be chosen.
Thus already from the beginning God saw the necessity of the Donkey for carrying the Man and He placed him in the Kingdom of Heaven to watch the world in a long, long period of training.
Already from the beginning, I stood before the presence of God in the form of a Donkey, in preparation for the Word of God when I would have to bring it to mankind at the time of the great coming of the chosen Jacob of history.
The Word was not God but from God it issued. The Word was Bread ready to be eaten by the Donkey in that famous future moment, and when the Donkey would be given to eat of that Bread then the Donkey himself would become the Bread of God. So was I with the Divine Presence already from the beginning of God’s thought, in His will to create the Kingdom of Heaven. Hee-haw.
So had it been decreed from the beginning that by way of a Donkey that marvellous Bread from God would be brought to the world, the Bread which explains every aspect of the Third and Final Redemption; who eats of it will be nourished on its spirit and will understand why the Donkey is so joyous for the multiplication of this Bread. By means of the Donkey all this comes to pass and without the Donkey they would not have been brought and all questions of the ‘Messianic Sign’ without the Donkey have no origin and that which has origin by way of the Donkey is life and a New Light for the world. The Light radiates in the darkness and is victorious, for the New Message is the Bread which comes from God. Hee-haw, hee-haw, hee-haw.
Ah yes, and you Peretz, I must not leave you out of this altogether even though you are so small that its hard to lift you up. There was a man whose name was Peretz who was sent by the Teacher Haim, as a witness to testify on behalf of the New Light, so that all people might come to believe in the New Pact through that testimony; he came to testify on behalf of the Light but he is not the Light. The true Light that enters the world to illumine every person is from the Anointed Judge of the Kingdom of Heaven, the Teacher Haim.
Now the Word of God is in the world and the world is being reformed by its means but the world does not yet know it. Even the Donkey himself went to Bethlehem and licked the feet of Rahhel, our mother, but his people has not yet received him. Yet to all those who accept him with love he licks into them the power of becoming Donkeys as he, wonderful Donkeys from the Kingdom of Heaven. For those who believe in the Sign of the Donkey are regenerated and reborn in the New Spirit; they purify themselves from the sins and the defects of the past and they do their best to follow the will of God. And the Donkey explains to them how to behave as the sons and daughters of God.
The Donkey is of skin and bones and he lives among you. We contemplate the Bread of the Donkey who eats Bread and we rejoice in the merit of the chosen Son of Man, Haim, loved by our Father in Heaven, the Creator of the universe who fulfils His promises with faithful love.
Even Peretz must render testimony concerning the Donkey and he declares, “The Donkey is he of whom I said, “The one who comes after me stands before me because he existed before me”.
Great is the love of God on high who is bringing humanity to the blessed world of the Kingdom of Heaven on earth.
from doc. Feb.1, 1989, Shevat 26, 5749, pp5255
John 1:18 - No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath seen him.
This ‘verse’ is perverse and it contains excrements that exit from the ‘other side’. The ‘only begotten Son’ ‘in the bosom of the Father’ doesn’t exist. In truth, Yeshua himself said ‘No person has ever seen God’.
If no one has seen God, certainly no one can be God. No one in fact can see God because God cannot be seen. The term ‘invisible’ is not truly applicable to God, blessed is He and blessed is His name in eternity. Often we speak of that which is invisible to the naked eye but which is not in essence invisible, such as atoms and molecules. The spirits of defunct people are invisible to others normally, but not to all and not always because they are not essentially invisible but relatively invisible so that the normal order of this world be not disturbed by their presence. When angels descend into this world they are normally invisible to people. But if they have permission to show themselves to someone to give over a message or for some reason then they take on a human form and make themselves visible.
The Hidden Tzadikim ascend and see and speak to angels as they are above in their true forms. Angels are thus not essentially invisible. The angels themselves, however, cannot see God but receive what they are able from His glory, each one according to his position.
There does exist, nevertheless, an ‘inner seeing’ of God; this is the sight of the ‘inner heart’ which may perceive light from the reality of the Divine Presence. The immediacy of such a profound sentiment-perception and the reality of the spirit manifested is called ‘seeing’ because there is nothing so immediate as the contact of the seeing-eye to the object seen; there is virtually no time lapse and the other faculties are quickly drawn under its vision. So too the heart feels the spirit of God’s Presence and perceives a light of understanding and receives inner sentiments of humility and thankfulness and smallness. Ad hoc are Yeshua’s words ‘Blessed are the pure of heart, for they (will) see God’ (Matthew, 5, 8).
God, however, is intrinsically above that which can be seen or that which cannot be seen. He is the Creator of all eyes and of all objects and of sight itself. Yet infinite are the ways and manners in which He may manifest His glory or make His will known or reveal His splendour to His chosen servants.
God is not the father of Adam; He is the Creator of Adam.
Adam is the first father of mankind; he was not generated by God but created by God.
When we say that God is our Father in heaven, what we are really saying is that He in His great love for man, allows us to call Him Father.
The closeness indicated by the term Father derives from the bond of the higher soul of each person to God; in truth, however, even the higher soul is not generated by God but created by Him, blessed is His holy name forever. The holy alimentation of the soul is constantly regenerated in that closeness and that bond is of a level which well exceeds the limits of the created world of matter, but there is nothing that existed except for God alone before He created the world.
Many have fallen into error because they felt some seconds of light from the soul and it seemed to them that they had seen ‘everything’.
The sensation or trained belief of the soul’s being a ‘generated emanation’ leads to a false idea of personalised divinity, as if the person by virtue of his soul is a ‘small-God’ or a ‘micro-cosmic God’. Note this well because it is a great source of error which binds all ‘mystic’ thought to a ‘middle-God’ and corrupts the pure faith. It is a common denominator, for example, of the Deified Son of God of Christianity and of the Deified Zeir Anpin of the Zohar.
It is, however, properly John the Evangelist who set out to formulate the ‘new’ theology by divinitising the pre-existent Word and correlating the Word to Christ making Jesus a ‘Small God’ between the Higher God and mankind so as to make of mankind small gods as he.
Buddhism does practically the same thing with Buddha but it pits the ‘living existence’ of Buddha against the ‘essential non-existence’ of the Infinite Essence above Buddha. In any case the higher aspiration of all Buddhist meditation and cult is to become ‘small emanated Buddha gods’ and so to participate in his ‘divine essence’.
If the idea of the ‘essential non-existence of the Infinite Essence above’ may seem an impossible theology to the layman, it is not so to the ‘experts’ of the emanatistic doctrinaires. Look and see that the great construction of the Four Zoharitic worlds are based on the total non-participation of the EIN SOF (the Infinite One or the One without End) in the life of mankind. Thus they strive after the Lower-Smaller-Emanated-God-Son-Zeir Anpin, the Giver and Mover of all Life. The EIN SOF is obviously busy reading Aristotelian metaphysics, too far above to have anything to do with mundane creations, so he remains detached from the world and leaves all into His Son’s faithful care. The entire doctrine of the Zohar is based on the non-participation of the Infinite Essence above the world of Emanation.
Aside from all the idolatrous connotations of these ‘middle-God’ doctrines, the spiritual diseases that such ideas cause are disastrous to the psychological structure of the intellect. One believes himself an ‘emanation’ in virtue of his soul but falls into the reality of the world. One believes himself a ‘small-creator’ but creates only false images of himself. One sees himself as a ‘particular formation’ in respect to all those who have not ‘entered’ as he and in the end he becomes swollen with his own existence and sees only himself. Until someone pricks him with a pin to let all the hot air out! It is a great evil to become a little emanated god.
Much better is when the word of God becomes a Donkey and the Final Goel is able to express many aspects of the Final Redemption through him. The Donkey lets no human forget the humble origins of Donkeydom and Humandom and casts out all little gods who have stealthily infiltrated the hidden chambers of the heart. Blessed is the Lord, our God, who has made me His bread.
Poor little Jesus whose Donkey couldn’t speak. Cursed is Balaam who fornicated with his she-ass until its mouth was opened to lower his swelling. Blessed is the Donkey upon which Abraham saddled the faith of all Israel in Isaac’s redemption. Happy is the Donkey who eats Bread in the Messianic House of Bread and brays down the monkeys and the elephants from the Towers of their little emanated gods.
Yeshua was in the bosom of his Father, close to the Source of the spirit of his soul. Unfortunately his she-ass could not speak, and because he had to ride her into Jerusalem to fulfil the prophetic Sign, he himself became confused. His she-ass could not speak up and he could see no Goel above to relieve him of the burden of titles, especially since he could not distinguish between Goel and Mashiahh. Thus Jesus prayed:
O God on high, am I not as Thy only begotten Son? Am I not as Isaac whom Thou blessed as Thy son when Abraham died and left the choice to Thee? Am I not a new beginning for a multitude of peoples who will call Thee Father? Am I not as Noah who must construct a new Ark of Salvation? Am I not as Jacob called to represent the people of Israel? Am I not as Moses called now to give over a New Law of love? Am I not Thy beloved son chosen to demonstrate that Thou art my Father in heaven and that Thou guidest me at every step and that as I every person must call Thee Father? Lift me up o my Father and reinforce me with the force of Thy embrace, for in Thou I am regenerated to call Thee Father forever. -
The titles, aspects and purposes of the Messianic Mission are extremely numerous and each one carries with it a tremendous weight for its place in the Design of the Redemption. If all those titles, aspects and purposes are slashed together on one person and there is nothing but a silent she-ass to compensate the expensive positions and there is no Goel to correct the inevitable margins of deviation that derive from the uniqueness of that prophetic station, there’s no avoiding the eventual falsification that will issue from that mission.
There was no true counter balance in Yeshua’s mission and John turned that lacking counter-balance into the ferociously distorted theology of the Smaller-Son-God sent to turn people into little gods. Nor did Jesus have the means to explain that he was only carrying the Initial Signs which opened the way to the long historical redemption. Among the aspects of that mission was that of the Mission of teaching the Jewish people how to conduct themselves as faithful children before a loving Father
John 1, 19-28 And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou? And he confessed, and denied not; but confessed, I am not the Christ. And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No. Then said they unto him, Who art thou? That we may give an answer to them that sent us. What sayest thou of thyself? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias. And they which were sent were of the Pharisees. And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet? John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not; He it is, who comimg after me is preferred before me, whose shoe’s latchet I am not worthy to unloose. These things were done in Bethabara beyond Jordan where John was baptizing.
Now if by chance the Jews of Jerusalem or the Jews of anywhere, or Christians or Moslems or anyone else happen to ask Peretz who he is, this is the testimony that he must give.
He will confess and will not deny but he will declare, ‘I am Peretz, Man of the Signs, in the Sign of the Donkey who eats Bread’.
They again will interrogate him, ‘Who are you then? Elijah, as mentioned in Malachia or the prophet of Deuteronomy?’
And he will answer, ‘No, I am not a prophet or the son of a prophet’. But they will insist, ‘If you are no prophet, why then do you speak in the name of prophecy?’
And he will confess and not deny, ‘The Ass is a prophetic Donkey and I am bound to the Sign of the Donkey who eats Bread. If he opens his mouth and prophecies come out, it is hardly my doing.’
And again they will ask, ‘Are you then the Messiah promised for the Final Redemption?’ And Peretz will answer, ‘No, I am not the Messiah or a Messiah or the Mashiahh or anything of the like’. But they will persist, ‘If then, you are not the Messiah, why do speak in the name of the Messianic Revelation?.
And he will reply, ‘The Donkey who eats Bread is the Messianic Animal that you’ve been waiting for and I am not worthy of shoeing his hooves. But I’m so fond of the Bread he eats that he allows me to lick his Ears. It’s something like the cartoon characters who go to sleep and dream they are kissing a beautiful girl and when they wake up they find themselves kissing a donkey. The difference is that I dream I am kissing a beautiful Donkey and when I wake up I write down lovely brays. Hee-haw!’.
But they will insist, ‘What then shall we say you are when others ask us why you’re so hung up on the Donkey?’ And Peretz will answer, ‘I am the one who cries out over dessert, ‘Clear the way for the Messianic Signs of the Donkey who eats Bread. Whether breakfast, lunch or supper let the Donkey dine with you at your table and you’ll see what delicious flavors your food takes on’.
But unsatisfied with Donkey wit they will proceed, ‘But if you yourself are not the Donkey, what then is your position?’ And Peretz will answer, “If you study the New Message, you will tire me less with your questions. I am the one who stands with his feet inside seven prophetic circles, at a distance from the Final Goel Haim, and towards the starry heavens with a strong and loud voice, I declare ‘Ba ha-Zman’ - The Time has Come’. That is my position. What am I? That’s simple. I’m a Sign of the Final Redemption.
Naturally they will ask, ‘What then must we answer when we are asked what time has come?’ Peretz will then look at his watch and say, “The Final Goel has been chosen by God Almighty and he has come unto his Chamber in the Kingdom of Heaven. His name is Haim and he is the Anointed Judge of the Kingdom of Heaven, resurrected after his Final Sacrifice. This is the entire New Message on one hoof. Now come and study the rest”.
John 1, 29-34 The next day John seeth Jesus coming unto him, and saith, behold the Lamb of God, which taketh away the sin of the world. This is he of whom I said, After me cometh a man which is preferred before me: for he was before me. And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water. And John bare record. Saying, I saw the Spirit descending from heaven like a dove, and it abode upon him. And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with Holy Ghost. And I saw and bare record that this is the Son of God.
Based on manuscript from Feb. 6, 1989, Rosh Hhodesh Adar Rishon 5749 -
I testify here to a dream that I saw this morning. I was closed into a small house, desperate because the Teacher Haim did not want to see me. After a great deal of anguish, I saw the Tzadik, Haim, who rebuked me saying, “Why did you say that you are the pupil of Judah and that you are not the pupil of ha-Moreh Haim?” I implored the Teacher that he listen to me and I said, “No, Moreh, I never said any such thing. I am the pupil of the Teacher” and I repeated this several times in various manners. In the end the Teacher changed countenance, smiled and said to me, “Good, Peretz, it was only a test, to have you come to the correct thought”. Then I saw Paolo and it was known to me that while I had been closed up in that small house, Paolo had gone several times to visit the Teacher, Haim, without telling me. I was somewhat ‘jealous’ of this fact and I said to Paolo, “You’re a clever one, you are; you went to see the Teacher without saying anything to me”. At this point I heard the voice of the Teacher, Haim, that said, “It’s all right, Peretz, Paolo has the mazal (fortune) of Yosef (Joseph)”.
Among other things, I understood from this dream that I do not have to explain the Lamb of God who takes away the sins of the world in the vest of Peretz, son of Judah and Tamar, but rather as myself Peretz, talmid of the Tzadik, Haim.
I give witness before God Almighty that the Teacher Haim of San'aa, Yemen, was, in this world, the Head of the 36 Hidden Tzadikim whose number is constant in every generation. These are the Hidden Just who in their great sanctity and their great suffering the world remains and is not destroyed for the sins of mankind.
I was eye-witness to the long, terrible and final suffering of the hidden Tzadik Haim, an ordeal that lasted, for the sake of counting, 620 days. With the exception of about 40 of those 620, I spent my days with the Suffering Tzadik, until his death in June 1982. I did not yet know that the suffering of the Teacher was the Final Sacrifice of the Final Redemption and that said sacrifice was associated to the terminology of the Lamb of God. Nor did I know any of the new terms of the Final Redemption as those terms do not descend from the Kingdom of Heaven until after the Resurrection of the Final Goel.
My only thought was that the Tzadik Haim was the Head of the 36 Hidden Tzadikim. Thoughts associating the Tzadik Nistar to the redemption (in an active manner) of the ‘Goel’ were not part of my mental structure. Much less so could the ‘messianic terminology’ in general have any relevance for me regarding the Teacher. I knew a ‘secret’ revealed to me by the Tzadik himself. Now I may say it loudly and clearly after it was revealed and thus verified through the Completed Signs. The Teacher had explained to me, “Not only is the Christian world in total confusion about the term ‘Messiah’; also the Jewish world is completely confused. The Goel is not the Mashiahh. The Messiah is on a totally inferior level compared to the Goel”.
Soon after the Resurrection of the Final Goel, I received it that the Sacrifice of the Teacher Haim represented the Conclusion of the long Sacrifice of Isaac.
9 - Davide Banin dreamed (Sept. 1983, Milan) that he was going to the Synagogue, carrying in his arms a white lamb. -
Book of the Signs
19 - Sarah (Puddu) dreamed (Oct. 20, 1984 - Milan) (in reality, Peretz had slaughtered a kid for the Feast of the Renewed Pact) that she was on a mountain. Below she saw a very strange valley. Now she was together with Peretz on that same mountain and she felt the presence of the Teacher Haim. At a certain point, they looked towards the heavens and they saw the head of that slaughtered kid. It was now very beautiful with extremely alive eyes. It no longer had the two small horns. -
Book of the Signs
(sign of the Resurrected Lamb)
248 - Deborah dreamed (Sept. 6, 1987 - Milan) that she extracted a (SPINA) from the neck of a three year old girl. Afterwards, as they walked together, they saw the head of a Lamb (sheep) of a green colour that had fallen from the sky. - 
Book of the Signs
The Hidden Tzadikim operate on higher secret levels and they never reveal themselves. And if, as in the case of Mordechai ha-Tzadik or in the case of the Rambam, ha-Nesher ha-Gadol, both of whom were Head of the 36 Hidden Tzadikim in their generation, and both of whom had important historical accomplishments to fulfil for the Jewish people, they, however, did not reveal their true identity.
The Goel is a position in the presence and at the head of the Jewish people. I had not got beyond such a concept before the resurrection of the Tzadik. Thus I made no associations to the question of redeemer, although I never had any doubt that the Head of the Hidden Tzadikim was worthy of being the Goel of Israel and of mankind. The two things, however, had no way of being associated. There was nothing on a concrete level that bound the Head of the Hidden Tzadikim to being the Goel until the generation would have sufficient merit for it. So was I used to thinking.
Dec. 18, 1995. - I could not continue and slept. I saw a dream in which the Teacher was totally dissatisfied with me. The Teacher had a ring on his finger, which he wanted to give me back, as if it were a sign of separation, God save me. I refused desperately. I cannot remember the end of the dream. - -
I am distraught again. I do not understand why the Teacher is, God forbid, angry with me.
I must at first assume that this document is not being written in the Key of Peretz, the pupil of the Tzadik, Haim, but in the Key of Peretz, son of Judah and Tamar.
I don’t know what is wrong with me. Why am I such an ape? Why don’t I have the intelligence to understand what the Teacher Haim wants from me? Am I so limited that I cannot describe anything of the Tzadik’s suffering?
The Tail of the Donkey has helped me. She said, “Only you, as the talmid of ha-Moreh, can relate what you saw and what you know. You told in the beginning the episode of the nail-clipper. Every word of the Teacher Haim is illuminating and inspiring. The Teacher is right, Peretz, you must speak as the pupil of the Tzadik and not in one of the Signs.”
The Teacher suffered terribly. But I get angry with the word suffered and with the word terrible in regards to that sacrifice. Why is it so hard for me to write about and to describe the awesome anguish of those days? The sacrifice of the Tzadik Haim was not like any other in all history nor will there be a suffering similar to it in all history coming. No Tzadik has ever suffered as did the hidden Tzadik, Haim. This corresponds to the truth of the fact that no other Tzadik has ever accepted upon himself such a decree from the Higher Tribunal.
I testify that the Tzadik Haim himself told me that at the moment in which issued that immense and vast decree of ‘destruction’ on the world, in the presence of the 36 Hidden Tzadikim in the Higher Tribunal, only the Teacher offered himself and took upon himself the substitution of his suffering in exchange for the cancellation of that decree. The Tzadik himself told me on his deathbed that " äàçã ùäöéò àú òöîå äú÷áì òì-éãé ä', áòåã îé ùìà äöéòå àú òöîí, ìà äú÷áìå òì-éãé ä' (The one that suggested itself was received by God, while those who didn't offer themselves, were not accepted by him"
This phrase is easy enough to translate, but another thing is to make it understood properly. The Teacher spoke here of the Hidden Tzadikim who were all together above in the Higher Tribunal in the moment in which that decree issued. After the above mentioned phrase the Teacher added as well, ‘It was too much for them. When they saw the dimensions of the decree, they themselves were afraid and stayed quiet and did not have the heart to enter the question. Only the Moreh entered and spoke and was accepted”. This was after the above phrase which translated is “The one who offered himself was accepted in the will (of God) and those who did not offer themselves were not accepted in the will of God”.
“Understand this, Peretz, because you will need to know it. Only the Teacher was ‘nirtza’ (‘desired’). Do not forget it. It will be important for you afterwards. Even though they are Tzadikim, holy and elevated, and even though they know that the substance of their holiness depends on suffering for the decrees of the Higher Tribunal so that they fall not on the world, they were unable to move or to open their mouths or to enter into the question of the decree. Never had they seen such a decree or even imagined the existence of such a decree and they kept quiet. In that moment ‘lo nirtzu’ they were not desired. But ha-Moreh went forward and was not afraid and he spoke up. And since no one else came forward in that minute ha-Moreh took upon the decree by himself. Remember this information and understand, Peretz, for later on you will need to know it.”
I testify that all the above words were said to me by the Tzadik, Haim, in Hebrew, perhaps six weeks before his death. He had also mentioned the same basic concept at least two other times, one at the beginning of his long suffering.
I testify to other words of the Tzadik that he spoke about 5 weeks before his death. I translate this testimony from the Italian as I wrote it about 9 years ago:
It was about a week after this, between 3 and 4 weeks before his demise, that the Tzadik, feeling himself at the end, emaciated from the sickness and unable to eat, decided to command me in the carrying on of the holy and secret tradition. “All is prepared for you Peretz. I have already prepared everything for you. Just be a strong soldier in your sign”, the Tzadik Haim ordered, hardly able to speak. Immediately before this, the Teacher had called me over to his bedside. He took hold of my hand and said, “I don’t feel too well, Peretz. In the case something happens, be prepared and don’t leave ha-Moreh alone. You are responsible for the washing and stay by ha-Moreh until the burial. You are responsible for the eulogy”.
Some days after this, as I stood at the right hand of the Teacher as he lay on his bed, I asked the Teacher for permission to speak and to make an announcement in regards to the Hidden Tzadikim and, if ha-Moreh agreed, to have him confirm it. The Tzadik gave me permission to speak. I said, “I feel that I must declare this before Heaven, that in the same truth that the Tzadik, Haim, Head of the 36 Hidden Tzadikim has suffered more than any other Tzadik of the past, it should be established that no other Tzadik should ever again have to take upon himself such a decree or have to pass through such a suffering. I feel the truth of what I am saying. The Holy One, Blessed is He, wants it no more nor does He want it from anyone else. The Holy One, Blessed is He, has seen the suffering of ha-Moreh. He wants no other evermore.” The Tzadik gave his approval.
Here are some other ‘official’ statements that I wrote about 9 years ago: Official Announcement to the Jews in Israel (in Hebrew) and outside of Israel (in English), we are sending this document to the ministers of the Israeli Government concerning the Third and Final Redemption: we deem it their duty to make it known to those who are able to evaluate its contents.
My name is Peretz, son of Morris and Ann (Becker) Green. I was born in Newark, New Jersey, U.S.A., July 11, 1945. I lived in the United States until the age of twenty. Then I was in France for 3 years and afterwards I came to Milan, Italy, where I have been living for the last 18 years.
I have had the great privilege, before God, to attend to the holy and hidden Tzadik for thirteen years. In those thirteen years ha-Moreh Haim taught me all that I could know and he chose me to be his pupil.
With the grace of God upon me I was given the great privilege to comfort, even if minamally, ha-Moreh Haim in his last suffering, in as much as my Teacher and the Crown of my head allowed me to massage his feet and to move his toes back and forth. In virtue of this merit, the Tzadik has given me the privilege to move the toes and bestir the feet of this generation, and to awaken the minds and hearts into the service of the Third and Final Redemption.
I hereby testify that the Tzadik Haim has been chosen by God Almighty as the Final Goel, of Israel and of the world. He was born at San'aa, the capital of Yemen in 1914, to the Hidden Tzadik, his father, Moshe. The Tzadik Haim was born, already circumcised, on the first day, at dawn, of Shavuot, at the moment of Matan Torah. His holy father, Moshe, called him Haim in name of the Torah, as it states ‘Alive (haim) are they who cling to it (the Torah)’. This information was told to me by the Tzadik Haim directly.
After the demise of his holy father, Moshe, the Teacher Haim became the Head of the 36 Hidden Tzadikim. These are the hidden Tzadikim, the chosen men of the ascent who walk in the tradition of the Prophet Elijah, of blessed mentioning. These are the true pillars of the world in every generation. They do not reveal their true identity to anyone (even their wives) except to the one talmid chosen to receive the tradition and to follow in the Teacher’s footsteps after him.
These are the 36 Hidden Tzadikim who bear the weight of the sins of the generation in silence. And the ‘measure’ of that tremendous weight which is upon them is likewise the ‘measure’ of the holiness (Kedusha) which they bear upon themselves by day and by night. It is within that holiness that they take delight and it is from the light of that holiness that they know the secrets on high and the secrets of the world. It is in the power of that kedusha that they ascend to upper levels to know the substance of the heavens and the higher heavens. They are the chosen ‘Sons of the Ascent. All their words are as burning coals. It is they who rise above where they know the decrees of the Higher Tribunal. They are then free to accept or not to accept upon themselves those decrees and to suffer for them so that they do not descend upon the world or, as is most often the case, upon the country in which each one lives.
I already knew at the beginning of Sept. 1980 from the Tzadik himself that there was a ‘large and terrible matter’ and that ha-Moreh Haim would have to suffer for that ‘large and terrible matter’. I came to know from the Teacher that it was about a decree of vast world-wide proportions which the Tzadik had taken upon himself alone. Even though the other 35 Hidden Tzadikim had known of the decree they had not offered themselves. This decree was too much for them.
About 20 months later, the Tzadik himself knew that he had succeeded in all his suffering and in all his holy service to God. I received it verbally from the Tzadik, Haim, that God lifted him up and the Tzadik spoke to God and said, “Behold I am, after all, a man of flesh and blood, yet now I almost have no body and no blood. I have suffered before You with love as much as I am able to bear, but now I have no body left to bear the weight of this malady. And You are the Holy One, Blessed is He, look into Your will and answer me, please, I beseech You.” Then the Holy One, Blessed is He answered the Tzadik Haim and said to him ‘There is a remedy with Me for your cure, but if you will be cured a great destruction will fall on the world’. The Tzadik Haim answered God and said, “No, I beseech You, o Holy One Blessed is He, do not destroy the world for my cure. Give life to mankind and bring me, please, to my place.”
- - - - - - - -
I testify that I am the talmid chosen by the Tzadik and that I am also separated in the Kedusha bestowed upon me by the Teacher Haim, before his death and after his resurrection. I am blessed in the protection of EL SHADDAI as it has been placed upon me by the Tzadik Nistar, Haim.
After receiving the commandment ‘Be a strong soldier in your sign, Peretz’ from the Teacher, I dreamed that night: I saw an angel (ish) in the form of the Tzadik, Haim, who said to me, ‘Now I give you the first part of the secret. With this you must make a turn around the four corners of the world and afterwards I will give you the other three parts of the secret to complete it’. Then I saw myself, after an initial frenetic hesitation, make the turn around the four corners (of the world) returning in the end to the first corner, where the angel stood. He received me with the ‘secret’ of the Teacher, without showing it. - -
In those last three weeks, I was able to perceive something of the total sanctification of the body of the Tzadik, Haim, notwithstanding the malignant cancer that had so emaciated his entire structure. I looked at the Hidden Tzadik, loved by God in all his ways, who had undergone a total sacrifice for the sake of the world.
665 - Peretz dreamed (March 19, 1990 -Beersheva) that he very emotional because he awaited a telephone call from the Teacher Haim. Then, instead, he met with the Teacher himself who consented that Peretz walk at his side, allowing him as well to hold the Teacher under his arm. As they were walking the Teacher said to Peretz, “Did you see how much suffering!” Peretz answered with felt involvement, “No one has ever undergone such suffering (referring to the Hidden Tzadikim) and after such a decree no one will undergo the weight of such a decree”. -
I was eye-witness to the sacrifice of the Final Suffering Servant as prophesied in Isaiah 53.
Often during the long period of that suffering, after the 9 hour operation for cancer with the entire re-positioning of the stomach, cut down to a third of its normal size, the Tzadik would say to me, “Remember all this that you are seeing, Peretz. Every minute that you see ha-Moreh suffer like this are merits (zeiejf) for you, and you will need these merits afterwards. Remember to thank God for everything and never open your mouth to complain. But remember all that you are seeing, and try to understand how much the Holy One, Blessed is He, loves ha-Moreh, to have him undergo all this to correct the sin of the generation.”
It happened about 6 weeks before the Tzadik’s death that when I arrived at the Teacher’s house in the morning, I saw that the Tzadik, Haim, was in a particularly good mood, considering his condition. I had brought with me a nail-clipper and I asked ha-Moreh if I might have the privilege of cutting his toenails. The Teacher was used to the toenail scissors and had never seen a nail-clipper before. He was extremely curious to see how it worked. After a foot-bath I began to work with the nail-clipper.
The Teacher Haim was amazed to see how this nail-clipper greatly facilitated the work and he continued to say with felicitous enthusiasm, “Bravo, Peretz, veramente bravo. It’s marvellous this new instrument. It’s the first time I see one. Intelligent (hhacham) is the one who invented it. It saves time and fatigue and does the work better. How long is it that this instrument exists?” “For quite a few years now Moreh”, I answered. “I never really used another system. When I was in the United States, from when I can remember, we always used this kind of nail-clipper.”
I continued to look at the Teacher, sitting up on the couch, and I was trying to follow his conversation while at the same time attempting to perceive some hidden connotation in the Tzadik’s enthusiasm. The Teacher repeated, “It’s the first time, Peretz, absolutely new for me”.
I was, needless to say, happy to see the Tzadik content. I said, “It’s not so strange for the Teacher. For others it would be strange but I know that ha-Moreh is totally occupied in other questions”. Probably I was speaking too much because at that point I almost caused pain to a toe with the clipper. Ha-Moreh Haim warned me with his hand and finger to be careful. Then he said, “Bravo, Peretz, I am content when you understand. Always my pleasure is when you understand. No one else knows what it means that ha-Moreh is occupied, only you. Bravo, Peretz, Vermont bravo, this instrument is truly exceptional. I’m happy that you merited Peretz.”
After I finished cutting the Teacher’s toenails and covering his feet with socks, the Tzadik said, “Now I would like to be seated at the table”. I helped the Teacher move slowly, slowly from the couch to the table. Ha-Moreh Haim then told me to sit at his side.
The Tzadik concentrated for some seconds and then said to me, “Listen well, Peretz. What I’m telling you is true and exact. Last night, the Holy One, Blessed is He, lifted me up and I spoke to Him directly. I said to Him, ‘Master of the world, I am a man of flesh and blood, but now I have almost no body nor blood. I have suffered to every extreme before You, with immense love; but now no force has remained in me to support this illness. You are the Holy One, Blessed is He, look into Your will, I beseech You, and answer me’. God answered and He said to me, ‘I have with Me a remedy for your healing, but if you are healed, the world will be destroyed’. I immediately answered, ‘No, Ribono shel ‘Olam, please, do not destroy the world for the sake of my healing. Give life to the world, I beseech You, and take me to my place.’ ”
With a totally double feeling I received the Teacher’s words, one of great inner happiness for the exalted level reached by the Tzadik in his suffering, and the opposite feeling for the obvious consequences of the Teacher’s holy discourse. I had to control myself so as not to show any sadness before the happiness of the Teacher. I kissed his hand and his forehead and said emotionally, “Great is the success of the suffering of the Teacher, Head of the Hidden Tzadikim before God Almighty”.
The Tzadik Haim then blessed me. While placing his right hand on my head he said, ‘May the Lord fill you with grace, my son’. Then the Tzadik continued, if I remember correctly, with his holy hand still upon my head, at least for the first part of the following discourse, “The sacrifice of ha-Moreh has been accepted by God; this is because I took the entire decree upon myself alone and no one else wanted to take it on himself; the one who desires is desired and the one who does not desire is not desired. Therefore I give of my spirit upon you, Peretz, in the blessing of my fathers, in the name of EL SHADDAI, that you might always find favor in the sight of God and in the eyes of people. Always remember the humility of ha-Moreh that you have seen and known personally. Don’t despise any person. If your enemy is thirsty, give him to drink, if he is hungry give him to eat. Be afraid of offending the widow, the orphan or the poor person, because God answers immediately to their complaint. Receive every person with an open face and listen with patience to every problem that people tell you. Be careful to give honor and respect to every person, because, so to speak, God occupies Himself with the honor of every person even more than with His own. Remember that everything you do for God, in truth it is He who has allowed you to do it for your own good. Do not as those who foolishly think inside themselves that in complying with the commandments they are doing Him a favor. That which is to God is the good heart in men and women and that which is to the body is good health for the person. The recompense of a good action is the good action itself and the punishment for a sinful action is the sin itself. Hate even your own money and most certainly the money of others, because Mamon is the symbol of evil in this generation. May God protect you from the many traps of mamon. Remember that the Lord is severe with the Tzadikim until the width of a hair. Do not believe yourself something if you see things that others do not see, and for every level that you reach, lower yourself even more and remember that not on your own merit did you arrive but for your good fortune of being the Teacher’s talmid. Be strong of heart in everything you undertake and remember that God, Blessed is He, the Creator of the universe does not create the same thing twice but always creates new things. Whoever has come unto wisdom will understand this but whoever has not come unto wisdom will not understand this. Love God with humility and He will sanctify your heart for receiving the knowledge loved by Him.”
Then the Tzadik stopped and smiled at me and said, “Have you seen what it means to cut the toenails of ha-Moreh? Truly extraordinary that instrument and very practical. Blessed is God who gives wisdom to the wise to invent new things for the benefit of mankind.
The power that the Teacher Haim had demonstrated to say all these words (as best as I remember them) was absolutely not natural. For months already it had become very difficult for the Tzadik to speak more than a few words at a time, at intervals. Walking had become almost out of the question.
The next day in fact the Teacher had returned to the natural state of his illness and the extreme weakness that it brought.
For 13 years I studied with the Teacher Haim,
For 13 years I walked alongside the hidden Tzadik,
the chosen Hidden Goel of Israel and of the world,
without knowing that the world would later want to know
with whom I walked,
with whom I spoke,
with whom I studied wisdom;
for 7 years the Tzadik taught me the Torah of Moses, our teacher,
the laws, the ethics, the sanctity, the tradition,
the derech eretz loved by God,
and the never ending virtue of the humility of Moses;
at the same time ha-Moreh Haim showed me how hateful
before Heaven is the false religiosity of fanatics
whose Torah is not of Moses but of Korahh
who make midrashim on the letters of a word
but do not understand nor follow
the meaning of the word itself;
The Tzadik Haim was humble and gentle with every person.
He greeted each person with a smile,
with open hands and an open heart,
with great love for every creation of God,
the love of a hidden Tzadik for the work of God
together with very human heart-felt love
to every brother and sister of all humanity.
“Jews are commanded in the laws of the Torah,
the others are not commanded. This is the only difference!
Other than this we are all the same;
we all must eat and drink to live,
we all have feelings, human sentiments, human needs.
What difference is there?
We are all the sons and daughters of Adam and Eve”.
This was a fundamental teaching of the Tzadik, Haim.
It took from 2 to 3 years for the Teacher Haim
to cleanse me of the Habad plague into which I had fallen;
slowly but surely the Tzadik allowed me to see
the hidden arrogance and sinful substructure
that lay behind their religious uniforms.
The Teacher did not order me,
he allowed me to see;
this was his manner of true instruction,
this was the slowness but the truth of his teachings.
The atmosphere became a static light outside of time
whenever the Teacher spoke and taught;
all the currents of the world became non-existent
when the Tzadik began to explain a matter,
one became immediately caught in the current of the faith,
uplifted onto the dry land amidst the Red Sea.
For 7 years the Teacher showed me the ways
of the living faith of Sinai,
of the elevation of the maid-servant’s vision at Yam Suf,
of God’s love for temimut, the simplicity of heart,
the heart filled with faith in loving simplicity,
this was the taste loved most by the Tzadik Haim.
The study of the Torah without the humility taught by Moses is not Torah but arrogance,
this was the bitter reality
for which the Tzadik suffered inwardly
and which he contested at every level
and which he imbued into my inner parts
for 7 years before allowing me to enter
the sanctified chamber of my further instruction.
From the beginning the Tzadik taught me
about the ways of the Hidden Tzadikim.
“See how people treat me, Peretz, as anyone else;
they suspect nothing because I show no difference,
I speak as they and dress as they,
I laugh with them when they tell a joke,
I speak to each one on his level
and do not show what I know;
otherwise they will understand and treat me with honour, God forbid. This is prohibited to the Hidden Tzadikim because such honour, God forbid, diminishes their holy level. Therefore they flee from it and utterly shun it, if, by chance it comes knocking. It is a test, to see if one desires, God forbid, to place the Garment of the Holy One Blessed is He on himself, hhass ve-hhalilah.”
All the teachings concerning the Hidden Tzadikim were given to me alone,
“To you alone, Peretz, I teach these things, because you are my talmid,
but to all others not a word can be heard from my mouth. And be careful not to speak of these matters to anyone because you will be misunderstood.”
I learned the ways of staying quiet,
of keeping the hidden identity inside.
Of myself, I would not have worked,
I would have stayed day and night by the Teacher,
if there had been such a permission,
but the Tzadik explained the importance of work,
and how much it is loved by God,
and how it atones for sins and covers over defects;
The Teacher Haim spoke to me a great deal
about the immense derech eretz of the Yemenite Jews,
and of the great sanctity of their tradition,
of the closeness in their temimut
to the faith of the Patriarchs,
of their wisdom in the faith of Sinai
and the humbleness of Moses,
of the modesty of their women and men,
of their great knowledge of medicinal herbs,
of their secrets of the Kabbalah Maasit,
of the exalted levels of their sages,
of their knowledge of the stars and of nature,
of their love for life and for the tastes of life.
The Teacher Haim gave me a Yemenite heart and said,
“I have converted you; you are now officially a Yemenite Jew on my authority”;
this was one of the great gifts that the Tzadik gave me.
As much as the Teacher Haim spoke against
false religious-hypocrisy and fanatacism,
he warned even more and constantly
against the evils of money in this generation;
on no other subject did the Teacher dwell so long
and warn so vehemently against its subtle temptations
and multifarious traps and enticing lies,
“This is the generation of Mamon, and all the other sins
are within its grasps and under its spell.
Until one’s last breathe, he must be afraid of not having his hands, mind and heart contaminated by Mamon”.
The Tzadik Haim was always extremely alive,
in his speech, in his enthusiasm, in his looking,
in the moving of his arms and hands when he spoke,
in his oriental love for music and sharp foods and perfume.
The Tzadik Haim told me many, mant times that generally
he never slept more than 2, maximum, 3 hours in 24,
and many times he did not sleep at all;
but one never saw him tired or yawning, never;
the Tzadik lived on a totally higher level of life.
All this and no one was able to notice a thing;
I was able to notice, to see, to perceive and to understand a great deal,
because the Tzadik had revealed to me his true identity
and I lived in that knowledge and walked in its vision,
protected in the sanctity of the Tzadik’s spirit upon me.
I testify to all this because it has become my obligation
to explain what I can as the pupil of the Tzadik Haim
so that others may now merit to become his pupils if they so wish.
For 11 years I was used to seeing and feeling
the holy inner joy which the Teacher Haim
exspanded into his every discourse;
until that decree and illness and the first long operation,
I saw the sins of the world fall on the Tzadik;
the hateful, frustrated angels created by the iniquity of others
now satisfied their vengence on the Hidden Tzadik,
a decree of destruction, of suffering, of illnesses and plagues, of agony and of death
to large parts of humanity,
now fell on the Teacher Haim,
suffering servant of the Holy God of Israel,
Head of the 36 Hidden Tzadikim.
Yet we believed that ha-Moreh would get healed,
and the Teacher showed his enormous hope
always, every minute, never flinching,
that the decree would be fulfilled in him
and would be annulled by his suffering
and pass, and he would resume his holy work.
Within the framework of that suffering
there were indeed many miracles,
to strengthen our faith and aliment our hope,
but it was the Tzadik himself
and his own constant hope
of returning to the work of his holy station
that kept us hoping and praying in our hearts day and night.
In effect the 9 hour operation was called a ‘success’,
and all that had to be cut out had been extracted,
with a third of the stomach left, pushed up close by to the heart.
For the first 20 days after that operation the Teacher was virtually unable to move even on his bed in the Hospital, San Carlo, in Milan;
I saw many things in those days that others could not see,
glowing around the Tzadik’s body
I perceived God’s merciful affection for His beloved one
who had given himself totally
for his love of God and his love of mankind.
I saw a heaviness on the Tzadik’s body
which had not to do with the physical world;
it was the heaviness of worlds of sanctity
binding the Tzadik with chains of upper holiness
to his decree.
By nature the Teacher’s body was robustly strong,
further nurtured on the virtues of Yemenite wisdom,
his bone structure was solid,
his back-bone was an armoured-fortress of another epoch,
his gait imposed forcefulness
and the tranquil solidity of every step,
his lips were full
with great versatility of expression,
his eyes were large, of oriental alertness,
always opened and quick to feel the presence
of every element around him,
his ears sharply attuned to every voice and every sound.
The Teacher’s body and all his faculties
had never been weakened by fear.
The Tzadik himself told me this fact,
“The key to strength is a heart of courage,
but fears weaken the mind,
punish the heart
and disproportion the equilibrium of the body”.
Even the doctors, until the very end
were amazed by the physical forebearance
of ha-Moreh Haim’s heart;
it was far above European standards.
All that great force came to help the Tzadik
suffer more days and more nights,
to bear more pains and affliction.
The Teacher spoke few words now,
the weakness was devastating,
he could not again get used to eating;
from the thickest of oriental kitchen traditions,
from the palate that distinguished a thousand delicacies,
where poverty had not detained the charmed tastes of Yemen in all his years in Italy,
the operation did not leave to the palate
the desire of the stomach.
from manuscript of Feb. 8, 1989
The Final Sacrifice of the Hidden Tzadik, Haim, opened the Third and Final Redemption for the world. The small group of pupils of the Tzadik began immediately to receive the Completed Signs of the Final Redemption. Among the Signs were those of the Lamb Sacrificed to God, as in the signs received by Sig. Banin and Sarah (above in Johnc7.doc) and later in the 5th year by Deborah.
The White Lamb in Sig. Banin’s dream for Rosh ha-Shana indicated that the merit of the Goel’s Final Sacrifice had given the Jewish people (and with the Jewish people, the world) a New White ‘Page’ of Judgement. Sarah’s dream demonstrated that the Teacher’s Sacrifice had arisen in heaven. Deborah’s dream showed that the merit of the Teacher’s suffering had, after it’s having arisen in heaven, descended for the benefit of people on earth.
The Lamb was pure white showing the state of purity and innocence potentially reachable by mankind by virtue of the Tzadik’s Sacrifice. It is thus the Sign of the Lamb of God who takes away the sins of the world. Later on, after the bulk of the Universal Messianic Signs had been received, the Head of the Lamb that descended to earth was green. In the New Pact green is the colour of the Completed Messianic Pact on the Altar of the Anointed Priest. This Altar receives its ‘unction’ in the authorisation of the Anointed Judge of the Kingdom of Heaven, the Teacher Haim.
I mentioned previously that shortly after the Tzadik’s demise I knew that the Sacrifice of the Teacher, Haim, represented the ‘conclusion of the long sacrifice of Isaac’. This expression has several levels of meaning. In general, the long sacrifice of Isaac delineates the long periods of exile of the Jewish people, as known in tradition that Isaac, our father, sanctified in his binding on the altar at Moriah, supplied and maintained the merit for the Jewish people when it would be in exile among the nations. It was likewise in Isaac’s merit that the inheritance of the land of Israel would always be of the Jewish people, even when they would be in exile. This was the Providential reason for which Isaac, unlike Abraham and Jacob, was never permitted to leave the ‘promised land’.
Another level of the long sacrifice of Isaac refers to the Sanctifed Sacrificial suffering of the higher Tzadikim throughout the generations. On a general level it refers to the Jewish people, but on a higher plain in the realm of true levels, the sanctification of Isacc, our father, in his binding as a holocaust on that altar is extended to the suffering of the Hidden Tzadikim in every generation. The suffering itself was not fulfilled in Isaac, but the sanctification of his being bound as a sacrifice was fulfilled in him. Thus place was allotted for the sanctified suffering of the Hidden Tzadikim who are bound to the altar of their sacrifice to complete the so to speak unfinished sacrificial part of Isaac’s binding.
Isaac’s sacrifice, however, was accepted as a sacrifice before God, and I received it from the Teacher Haim that the angel stopped Abraham’s knife when it had already been drawn for the slaughter, and that, nevertheless, a small cut was allowed by the angel so that some drops of blood be shead for the sake of completing the name ‘sacrifice’ on Isaac, our holy father. The Sages, of blessed memory, also say that in that moment Isaac’s neshama (his soul) went out from him. They say as well that when his soul left him, the body of the Ram which had been created just before nightfall at the coming of the Shabbat of Creation, became corporeal and materialised in or close by to the thicket in which its horns became entwined.
Thus Isaac, our father, on the level of the neshama, underwent the sacrifice, but in the stead of the sacrifice of his body the ‘selected’ ram was sacrificed. We have then three levels of sacrifice in Isaac’s sacrifice, that of his higher soul and the higher sanctification that it received from that binding, and that of Isaac’s nefesh (vital soul) in which the drops of blood completed the name of sacrifice on Isaac while the ram completed the corporeal sacrifice in Isaac’s stead.
We may thus interpret: from the sanctification of Isaac’s neshama derived the higher sanctification of the hidden, suffering Tzadikim in the generations; from the sanctified drops of Isaac’s blood derived the sanctification of the Sages of the holy tradition of the Sacred Torah in the generations; from the sanctification of the sacrificed ram derived the preservation of the historical body of Israel in its exile, especially in its long exile before the coming of the Final Redemption. The merit of the sacrifice of Isaac’s ram also includes the ‘lost sheep of the house of Israel’ for the completeness of the twelve tribes of Israel. So does it include the salvation of the ‘head’ of Esau in the Final Redemption.
The ‘conclusion of the long sacrifice of Isaac’ for all these levels was accomplished in the Final Sacrifice of the Head of the 36 Hidden Tzadikim, Haim, the Final Goel of the Final Redemption. Therefore at the end of his sacrifice, the Marvellous Completed Redemptional and Messianic Signs of the Final Redemption descended into the world.
And since the sacrificed ram was verified historically in the ‘messianic sacrifice of Yeshua, as taught throughout the New Message, it follows that the terminology of the Lamb of God who takes away the sins of the world, had to return for its purification in the pure language of the New Pact. It may be interesting to note that the term ‘lamb’ itself is also part of the tradition of the ram in this sense: when Abraham, our father, is asked by Isaac ‘where the lamb (seh) is for the holocaust’ (Genesis, 22, 7), the first Patriarch answers, ‘The Lord will provide for Him a lamb (seh), my son’ (Ibid, 8) . The main ‘idea’ was a lamb, but the reality of that situation required that the lamb be a ram, perhaps for the greater strength of a ram compared to a lamb. In any case both terms are tied up to that event.
This double aspect of the Sacrifice of Isaac, as explained, and the sacrificed ram, also answers to the conflict of Isaac’s two sons, Jacob and Esau. It may be visioned in this way: the binding of Isaac came to justify the continuation of the chosen seed of Abraham. After that continuation was justified by the test of Abraham in slaughtering his son, Isaac, at the age of 40, was married to Rebecca who bore Esau and Jacob and there begins the great conflict and confusion between the two brothers. This conflict was radicated in Isaac’s progeny.
We have explained elsewhere that the level of confusion in the Esau-Jacob conflict was so great that Abraham himself was too confused to pass on the particular Blessing of Abraham to Isaac when the first Patriarch died. Abraham saw in his prophetic vision, explains Rashi, of blessed memory, both the children of Jacob and the Children of Esau coming out of Isaac, and he saw the contempt, the persecutions, the slander and the evil that the children of Esau would perpetrate against the children of Jacob; he became afraid to pass on the blessing because of the immense confusion that he saw and so he said, “Let the Master of the Blessing given me give it to whom He knows must receive it”. Therefore the verse says ‘And it was after the death of Abraham, and God blessed Isaac, his son’ (Ibid, 25, 11) -.
This most incredible verse demonstrates how much the Sign of Confusion was radicated in Isaac’s whole existence. Isaac himself would have blessed Esau, not Jacob. The fact is, however, that also Esau had to be accounted for in some way. When the direct relationship between Esau and the Christian nations is clearly recognised, then one realises that the head of Esau, that is the good and righteous among the gentiles, as well as the lost sheep of the house of Israel, had to receive a salvation or at least a partial salvation in order that the completeness of the Final Redemption be reached. If not for the confusion of Isaac, that salvation would have been so exclusive to Israel that it would have had no way come to be in contact with the world. Had that exclusiveness been the case, even to the people of Israel it could not have been received because it would not have answered to the requirements of the Final Redemption that had to come.
All this seeming contradiction is to be seen in the contradictory binding of Isaac. If Isaac, our father, had been taken as a holocaust, how would Jacob have been born? If Jacob had not been born, the whole history of the chosen Israel would not have been but if Jacob would be born, also his twin brother and the first-born, Esau, would have to be born. There were purposes in the Divine Design in history for which the nations of Esau had to come into being. Also Esau was son of Isaac and grandson of Abraham, our father. Also Ismael, son of Abraham and Hagar, had to be born before Isaac. Otherwise the nations of Ismael which eventually became the nations of Islam would never have received their blessing.
Not Jews nor Christians nor Moslems, but the Lord, our God alone knew that these three would constitute the Great Final Universal Redemption. So did He alone know that the Great Israel would be formed in the end in the Sign of the Reunification of the Jewish tradition and the Corrected Christian tradition by way of the New Pact of the Final Redemption. The confusion of Isaac and even the confusion of Abraham were necessary for the eventual extension of the Final Redemption among the Christian nations for the salvation of the head of Esau and the lost sheep of the house of Israel, without which there could be no redemption.
The ram was the messianic contradiction needed for resolving the redemptional contradiction of Isaac. And so in its prophetic history, Yeshua was the messianic contradiction needed for resolving the redemptional contradiction of the Jewish people. Without the sacrifice of the ram, Isaac would not have reached Jacob. And without the messianic sacrifice of Yeshua, the Jewish people would not have reached the coming of the Jacob of history, the Goel of the Final Redemption.
The Final Goel had to undergo the Final Redemptional Sacrifice which in its conclusion and its acceptance before the Holy One, Blessed is He, became the Concluding Sacrifice of the Long Sacrifice of Isaac.
The Final Sacrifice of the Tzadik Haim therefore includes the conclusion of the messianic sacrifice of the Lamb of God who takes away the sins of mankind, as it includes the conclusion of the great suffering of the Hidden Tzadikim, and as it includes the conclusion of the periods of suffering of the Jewish people and opens the Final Redemption. When the unbearable suffering of the Tzadik Haim was over, his Final Sacrifice was the greatest possible joy for all mankind in the force of the New Time that had come and the arrival of the Completed Redemptional and Messianic Signs of the Final Redemption which reveal the Kingdom of Heaven that is descending into the world.
For Christians who now come unto the corrected faith of this New Pact, the messianic sacrifice of Jesus has given them the mental structure to comprehend the Final Sacrifice of the Tzadik, Haim, and the final meaning of the Lamb who takes away the sins of the world.
John 1, 43-51 - The day following Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow me. Now Philip was of Bethsaida, the city of Andrew and Peter. Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph. And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see. Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile! Nathanael saith unto him, Whence knowest thou me? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig tree, I saw thee. Nathanael answered and said unto him, Rabbi, thou art the Son the God; thou art the King of Israel. Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? Thou shalt see greater things than these. And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.
Deuteronomy 18, 15-18 -
The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken; According to all that thou desiredst of the Lord my God, neither let me see this great fire any more, that I die not. And the Lord said unto me, They have well spoken that which they have spoken. I will raise them up a Prophet from among their brethern, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him. -
My brothers of the Great Israel be not astonished at what I must explain. Deborah heard the prophetic voice in a dream which announced ‘In the first redemption Moses received the Law; in the third and final redemption, all may receive the Law (the New laws)’. -
In another dream Deborah saw the image of Moses and the image of Peretz. Then the prophetic voice said ‘Peretz is missing only one thing to be on the level of Moses’. -
When I heard this dream from Deborah, I said, “Yes, only one thing differentiates me from Moses. Moshe Rabbeinu was a man and I am a Donkey. Hee-haw, hee-haw.”
Nevertheless, if not for obligation, I would not have written this dream down and away, forget it. But it’s obviously a messianic dream that must be Donkeyed up into human comprehension. These are dreams of John Corrected and Peretz must get his sun-fill of Messianic Eye-Glasses to recognise false lights and to determine unmessianic blunders. Therefore even if to me these prophetic words seem scandalous, I must not forget the Donkey or Peretz, Man of the Signs or even Meshullam but most of all I must remember that I am hardly responsible for what comes down from the Kingdom of Heaven. My responsibility begins after they descend.
Let us first of all try to understand what sort of messianic references, if any, can be found in the Prophet-Similar-To-Moses prophecy of the Torah.
Traditional Jewish commentators reconnect this prophecy with the Prophets of Israel in general and with the Prophet Jeremiah specifically, as it written ‘I made you into a Prophet for the nations‘ (Jeremiah, 1, 5).
The great scholar and rabbinic commentator Abraham Ibn Ezra says that in the first place it refers to Joshua son of Nun who received the blessing from Moses to lead the people after him. He sees the fulfilment of this prophecy in the continuation of the ‘prophetic’ mission of Moses.
The Jewish commentators generally do not see here a reference to the Messianic Mission, perhaps because Malachi was the last Prophet. There are, however, Midrashim connecting it to the Final Goel, but often there is confusion with King Messiah and Goel a distinction unknown until the revelation of the Completed Signs. Some of the Sages, of blessed memory, in the Talmud connect the Prophet-Similar-to-Moses prophecy with the Prophet Jerimiah. The Teacher, Haim, confirmed this opinion and explained that the reason for which Jeremiah merited to this enormous privilege was due to the great suffering that he underwent, preaching the true word of God for twenty years before the destruction of the Second Temple, scorned and unlistened to.
It was thus Jeremiah to receive the great prophecy of the New Pact in chapter 31. Some aspects of the New Pact are also found in the other Prophets but the New Pact itself and its Heart and its New Conditions are here in Jeremiah.
Thus Jeremiah was the Prophet to receive the tradition of the prophecy of Moses concerning the Prophet-Similar-To-Moses, so that the tradition of said prophecy be established for its reception at the Final Redemption and the coming of the Final Goel.
With the closing of prophecy, Malachia seals the Tradition of Moses and the Prophetic Tradition of Elijah as the true and only true basis of the Prophetic Tradition of Elijah to be re-opened at the time of the Final Redemption and the Promised Messianic Revelation. The same prophecy, however, gives place to a ‘revelation’ of the Prophetic Tradition of Elijah, of blessed mentioning, which fails in its redemptional attempt, and instead of the Reconciliation of fathers and sons, destruction and anethema are pronounced against the land.
It is that negative possibility which gave place to Christian revelation, as explained at length in Sefer Ha-Mafli. The Christian error in general derived from the standpoint of the fathers of the Church to explain that ‘opening mission of universal messianism’ (which resulted from the failed messianic mission for Israel) as if it were the final and only mission of the final redemption.
It is thus no wonder that all the messianic and redemptional prophecies have been interpreted by Christianity around the person and the mission of Jesus, including the prophecy of the Prophet-Similar-To-Moses. Indeed Christianity has left no place for anyone else, including God Almighty, idolatrously substituted with the poor Jewish lamb who fell into the great trap of history, second only to the trap set for Eve’s temptation.
In any case, the mission of Jesus did not accomplish the two great conditions established for all future times in that last prophecy of Malachia. The Law of Moses was not upheld, eventhough Yeshua said, “I am not come to abolish even a iota of the Torah” (Matthew, 5, 17-18) etc. And the ‘reconciliation’ could unfortunately not be announced, and instead the destruction of the Second Temple was prophesied, as well as “Do not think that I have come to bring peace” (Ibid, 10, 34) etc.
Such is proof sufficient that Jesus could not be considered the Prophet-Similar-To-Moses being that the Law of Moses was not upheld in Christianity. And likewise the establishment of the Messianic New Testament of Christian revelation can not be considered the true New Pact of Jeremiah or of the other Prophets because Christianity did not uphold the true monotheistic faith of the true Prophetic Tradition from Abraham, our father, until the Prophet Malachi.
After Malachi, therefore, we must jump 2500 years or so to the Final Redemption to find the Prophetic answers to all the redemptional and messianic prophecies. Probably the dream of Deborah binds the prophecy of the Prophet-Similar-To-Moses to the earthly messianic sign of the Donkey who eats Bread and to the sign of Peretz, Man of the Signs. This is simply because all the redemptional and messianic Signs must be reconnected to the Sign of the Final Redemption. There are thus also the Signs of the ‘new legislation’ of the New Law the formulation of which the Sign of Peretz is responsible.
This, however, is not in ‘direct revelation’ as it was with Moses, our teacher, but ‘in the Final Redemption all may receive the laws of the New Law’. Blessed is the Lord, our God, who sends His precious new laws to the faithful Donkeys of the Final Redemption in merit of the Final Goel, Haim, who rides his Donkey on the long but short path to the New Construction at Jerusalem of the House of Prayer of the Final Redemption loved by all the nations.
Deborah dreamed (December 29, 1988) that she saw a ‘Throne’ made of stone, in the sky. Below it were angels. Then she saw the Teacher Haim, but not clearly. She heard a voice that said ‘No one, not even the angels can see the Throne of the Kingdom of Heaven’. - -
In another dream Deborah had to say ‘God is the Doctor of us all, for only He knows what is good for every soul’.
The Teacher Haim has been chosen as Anointed Judge of the Kingdom of Heaven who sits on the Chair of the New Kingdom of Heaven for the sake of the Final Redemption.
The Final Goel, Haim, is the third redeemer, after Moses, magister noster, and after Mordechai ha-Tzadik. This position corresponds to the third Patriarch, and is thus refered to as the mission of the Jacob of history. Thus the face of the chosen ‘son of man’ ‘ben ha-adam’ reflecting the image of Jacob, our father, reflects in the image of the chosen Teacher, Haim, seated upon the ‘Throne of the Kingdom of Heaven’. This sign eventually goes out to the whole world and unites the nations in the great peace of the redemptional periods after the Fourth Generation.
The Throne seen in Deborah’s dream upon which the Final Goel, Haim, is seated, etc. represents the ‘image of Jacob’ which is ‘under’ the Throne of God’s glory, Blessed is He and Blessed is His name in eternity. This indicates that the Chair of Authority of the Final Goel, is not to be confused with the Throne of God’s glory, God forbid. It is under that Throne and lower than it but attached to the place of the revelation of God’s glory, where God reveals himself as Judge of the world.
All this is symbolic and not to be taken literally. No Throne of any kind could ever contain the Lord of Hosts. Thus the Sign explains that if the angels cannot see the Throne of the Kingdom of Heaven, how much more so is it impossible for them to see the Throne of God’s glory. And how much more impossible is it for them to see God who can never be seen, for He is not seeable, but only His glory does He manifest in the manner of His desire.
Because of the depth and the reality of God’s ‘descent’ on Mount Sinai, Moses had to warn the elders against falling into idolatrous thoughts after ‘they saw the God of Israel descend on the mountain’ and ‘they saw as the substance of saphire beneath His feet’. Moses explained to them that what they had seen was a manifestation of God’s glory and not the ‘essence’ of God Himself. Also the Lord said to Moses ‘for no one can see My essence and live’. And although the Sages of blessed memory say that ‘while one is alive, he cannot see, but when one is dead he may see’, this refers to the seeing of the higher soul, and has very little to do with human seeing.
As for the Glory of God, this He may manifest as He sees fit, whether in the clouds of glory or pillars of fire, or in visions to the Prophets etc. Also the visions of the Lord of Hosts sitting upon the Throne of His glory is not to be taken literally.
The Anointed Judge of the Kingdom of Heaven is the chosen Servant of God of whom it states ‘and the desire of God shall be successful in his hand’ (Isaiah, 53, 10). Thus the desire of God in the Final Redemption is administered by way of His chosen Tzadik and Final Goel.
One of the purposes of Yeshua’s mission was that of opening the formation, in truth, the pre-formation, of the Kingdom of Heaven. The signs given by Jesus of his resurrection represented a new bond between the world of the living and the world of the ‘resurrected’. The level of this bond, however, was not on the level of truth, but only a stepping stone towards it, and it becomes less than a shadow of the truth once the Final Goel has been chosen and the New Kingdom of Heaven established.
The Teacher Haim is the Jacob of the Final Redemption promised by God. By way of the Seat of the Kingdom of Heaven, the angels of the Final Redemption arise and descend upon the ‘ladder of Jacob’, as co-workers, so to speak, with the Final Goel in binding the Kingdom of Heaven to the earth and in binding the good of heart to the blessed new world of the Kingdom of Heaven.
The ‘throne’ or Chair of the Kingdom of Heaven exists, but it is not to be taken literally. It is in truth a ‘secret’ of a higher nature reason for which even the angels are unable to perceive the Throne as it really is. We thus have no permission to attempt to explain the nature of this Chair of the Anointed Judge of the Kingdom of Heaven.
It is important, however, to understand that the Signs indicate that the feet of the Throne have touched the earth. Paolo, for example dreamed that it was said ‘Welcomed is the Kingdom of Heaven on the earth’. This represents the all-important ‘contact’ between the two worlds, a contact which never existed before, a great joy of Heaven for the many redemptional purposes it initiates. It undeniably ushers into the world as well the Last Days of Judgment of God of the Fourth Generation. The entire period of 65 years of the Fourth Generation is the period of this descent of the Kingdom of Heaven upon earth.
It was also seen that the feet of the ‘Throne’ were gold. This simply implies the incorruptibility of the Kingdom of Heaven. Its very descent upon earth is a great ‘judgement’ for all mankind; the Kingdom of Heaven awakens the judgement of the Higher Tribunal to judge mankind’s and individual sins of the world, and to destroy whatever would otherwise impede its descent. None can remain unafraid for the great and terrible day of the Lord.
It is a great and terrible 65 year day of the Lord. The Sages of blessed memory explain on the verse in psalms ‘for a thousand years are as a day in His eyes’ (Psalms, 90, 4) that a thousand years is considered a day of the Lord. This is why the Sign of the Fourth Generation given by the Teacher Haim, in the Sign of the Stars, is that of the ‘Great Velocity’ of the Fourth Generation since in Prophets the period is called the Dayt of the Lord. It is as if a thousand years of events were pushed into a period of 65 years, not only the punishments but also the amazing changes of modern technology. The speed of the Fourth Generation is unique and unequaled even closely by any other generation of the past or of the future.
Do not direct your prayers to the Anointed Judge of the Kingdom of Heaven, for it was never intended that the chosen ‘son of Man’ be prayed to. He is not God or the son of God but a humble servant of God and a hidden Tzadik who has merited before the Holy One, Blessed is He, to be chosen as Final Goel and chosen Teacher for the benefit of mankind. It is, however, meritorious to mention his merit or his title when praying to God Almighty, as it is when we mention the merit of the Patriarchs or of Moses, magister noster, or the Prophet Elijah, of blessed mentioning, in our prayers.
Of course the question is very profound but only in simplicity will the right measure be found. So profound is the matter that 2000 years of a deifying Christianity had to come and then be corrected so that the idolatrous theological errors of Christianity be repeated no more for all future history.
One may strive to merit to become a pupil of the Teacher Haim. Do not, then, direct your prayers for your healing to the Final Goel. For his teaching is that received here in Deborah’s dream ‘God is the true Doctor of all of us, for only He knows the true medicine of each soul’.
Feb. 4, 1996
based on manuscript from Feb.27, 1989
John 2, 1-11 (brought in full) ‘marriage at Cana’ -
from pp5424 to 5504 - speaks of the history of prophecy and miracles - I’m leaving it for now in Italian -
from March 7, 1989 (3rd week of 3rd cycle of happiness of the 6th year) - this the continuation of above manuscript -
on the Prophet Elijah of blessed mentioning (until here the text might seem to serve more as introduction to the Five Tablets?)
March 9, 1989 - continuation - (a note says that this text binds John Corrected with the Book "Between the Initial Signs and the Final Signs").
- The Donkey of the Sign represents a necessary equilibrium which maintains the ‘messianic measures’ in their proper proportions. It is essential to the Final Redemption that the Donkey who eats the Bread Signs establish these correct measures. Christianity has uplifted the concept of Messiah to the totally exaggerated, unbalanced, idolatrous and blasphemous levels upon which the poor masses have been innocently nourished for almost two millennia. Those same masses will come to understand that the level of Messiah is even less than the level of the Messianic Donkey who came to bind those Messianic Signs to the earth as well as for the sake of binding the Messianic Kingdom of Judah to its David Signs. And after those masses, also the masses of the Jewish People will arrive at the understanding that it’s not the Donkeyish Messianic Sign-Brayer that they have been seeking, but the Final Goel. Afterwards Jewish ‘intellectuals’ will read and understand what has happened and how they have been truly Donkeyed into the famous time of the Fourth Generation and will say, “It’s true, take it from the Donkey”. After this, studious and open-minded Jews well versed in Torah and Talmud will be awakened by the marvel of those intellectuals and they will read and study Sefer Mishnat Haim and they will forget to davin mincha from amazement. But those who have no taste in the virtues of Tamar will remain with their eyes on Sheila’s bookshelf and will not be able to realise what has happened.
All this on the level of the people but what about the Donkeys themselves? They will walk in the sinplicity of a colorful servant who loves his Tail and understands the desire of his rider. We shall see, God willing. I am no prophet. About fururistic speculation, who knows? So why bray in the first place? I have to! I’m a servant. Otherwise I won’t get my oats, if that’s what it’s called that donkeys eat. Hee-haw.
The Donkeys teach the future Messiahs to stay in line, hee-haw, and to stay in touch, hee-haw, and not to be fooled by their Donkey titles, hee-haw, hee-haw. The Donkey remembers always that his level is naught compared to the Man riding the Cart of the Wonderful News of the Final Redemption. The true Anointed Judge that you are seeking was, in the world, the Head of the 36 Hidden and Suffering Tzadikim. Lower your heads o ye mountains, otherwise the valleys are higher than you.
Because Yeshua betook of the Initial Messianic Signs and did with them what he did, so as to have them remembered in the name of his mission, he too was in this sense ‘the Original Messianic Donkey’. The original sign of the Donkey, however, was without explanations, except for what might be interpreted around the Prophet Zacharia’s hhamor va-’ayar ben atonot. Jesus got his prophetic ride into Jerusalem without hearing or knowing anything of the Donkey’s brays. He was, thus, in effect, a Donkey who believed himself a Man. This was one of the roots of the Deification of Christ; if all his statements concerning himself or intimating his power and the power of his mission had been counterbalanced by the humble quips of an Ass, no one could have raised him unto Godhood. Suppose he had said, for an absurd hypothesis, ‘Do not ride on this Donkey’s back if you do not show respect to the Teacher of Justice’. Or suppose he had said, ‘I eliminated all my sexual cravings through fasting’. Or what if had said, ‘Remember what I say to you; verily, verily I command you, make no cult of me when I have completed my sacrifice, and say not you’re prayers to me and do not call me Lord, making me into an idol. Pray only to my Father in heaven who is our Father in heaven and the only One Living God of all existence’.
All this is, of course, hypothetical absurdity since the Donkey could not yet speak in that age, and if Yeshua had remained faithful to the Teacher of Justice, he would not have left the School of the Essenes. Yeshua could not speak about his personal life, one because he would have been misunderstood and it would have detracted from his mission, and two, he was totally taken into the Messianic Signs and to speak of personal questions would have diminished his stature within the framework of the Messianic Sign; he was thus afraid to do such so as not to ‘offend’ the Signs upon him. As to a warning from him against making an idolatrous cult of him, I think that if Jesus had contemplated such a possibility, he would have changed his course and never taken upon himself the mission. Remember, however, that Jesus did his mission among Jews in Israel who did not practice idolatrous cults.
For one reason or another, there was no way to get the Donkey speaking, and so the counter-balance never counter balanced Christianity, and poor Jesus got caught in the Deification Trap of the ‘Other Side’ of the Signs when there’s no Donkey to scatter the confusion and establish the Signs on earth. Fortunately for us, ‘the same evil happens not twice’.
Here then is something of the Donkey’s menu:
Red Essenes a la Baptiste
Green Essenes in precious oil
Words seasoned with rabbinical sauce
Hot expressions with miracle sauce
Messianic Revelations with Mixed Signs
Prophetic meatballs grilled on open fire
Messianic meat-slices slightly raw in crude oil
Resurrected Steak bathed in Lacrime Christi
Visionary Veal-cuts a l’Evangeliste
Wine of the Marriage at Cana a la fantasie. -
Had he let me speak then, I would have said to him, ‘Stop and think for a moment Yeshua. If you show yourself as rising and you do not show yourself descending, then you yourself will become confused in your ascent, and others will become confused with your descent’. I would have said, ‘Look, Yeshua, be reasonable, if you speak as a Prophet they will condemn you as a false prophet, and if you perform miracles they’re going to condemn you as a magus, and if you speak as redeemer they will condemn you as an impostor, and if you speak as Messiah they’ll condemn you as an agitator. But if you speak as a Donkey, at most they will say that you’re out to lunch, and you will be saved.
March 12, 1989 va-adar 5, 5749
Here we are then with the seriousness of the Sign-Man and the Wisdom of the Donkey to try to clarify some of the ingredients of the Essene Quisine which came onto Yeshua’s plate and which he digested in his own manner and re-cooked them outside on an open fire for the masses to taste and to marvel at. What is the tradition of Jesus? I have revealed in the name of the Tzadik Haim the foundations of the Teacher of Justice’s work and the historical necessity of forming the School, the presence of John the Baptist and later Jesus in the School, their breakaway from the School and the breaking of their oaths, the error of the Baptist’s rock-children and the secret of the Kabbalah Maassit used by Yeshua in the miracles performed by him.
From the dream of Deborah it was firmly established that the Teacher of Justice was one of the 36 Hidden Tzadikim and through an understanding of the traditions involved we can conclude that he was the Head of the Hidden Tzadikim of his generation reason for which the Initial Redemptional Signs were revealed in the School and reason for which the Tradition of the Prophet Elijah of blessed mentioning was alive in the School. It says here that the original Teacher of Justice lived about 100 years before Jesus. It is nevertheless speculation for now.
Also the original Teacher of Justice was not ordered by God to do what he did, but in accordance with what he saw in his wisdom of the times that were present then and those that were coming and he accepted the responsibility for revealing ‘secrets’ and for establishing a ‘messianic school’ as a place of refuge and spiritual salvation.
The scholars of the Qumran documents have ascertained that the messianic structure of the School had three Messiahs designated as:
Messiah of Aaron
Messiah of Israel (King Messiah).
There are some varying opinions as to the exact functions covered by these three titles. Our purpose here is to compare the idea of this triple messianic system to a prophetic dream received by the Tail of the Donkey who eats Bread.
In her dream there were 5 signs:
1 - a star of David
2 - a crown
3 - a staff from the tribe of Dan
4 - the Holy Ark in sign of the tribe of Judah
5 - a half of a Menora in sign of the Priesthood of Aaron
In the same dream a sheet of paper was brought to Peretz upon which there were 3 signs:
1 - a key the head of which was shaped as the crown seen previously
2 - the Holy Ark
3 - a crown --------.
We must at first try to read the 5 signs:
For the Completed Messianic Signs for the people of Israel (star of David) are required:
1 - the Sign of the Crown of the Kingdom (in the dream, it was announced that this Crown was the Seal of Deborah’s Tribe. We know from signs that Deborah our Tail is from the Tribes of Levi and Judah and that she had lived between Judah and Beniamin territory-wise, thus the Kingdom of Judah)
2 - the Sign of the Staff of the Tribe of Dan is the Staff of Judgement (the tribe of Dan was known for its judges); this is also a sign of the unification of the 12 tribes by way of the New Judgement of the New Pact of the Final Redemption; it is to be noted that in the dream on this Staff were ‘fringes’ (cordoni) which remind us of the fringes (nilizs) in the story of Judah and Tamar. This I believe is a sign that the Judgement of Dan recognises the priority of Judah in the fulfilment of the Messianic Promise. Thus the Judege or Judgement of Dan in the Completed Signs represents the ‘Messiah’ ben Yosef, that is the Messiah involved in the reunification of the 12 Tribes of Israel.
3 - the Sign of the Holy Ark of Judah; this indicates the Completed Signs of the New Construction of the Third Temple at Jerusalem, the House of Prayer of the Final Redemption loved by all the nations.
4 - the Sign of the Priesthood deriving from the priesthood of Aaron (which enters into the New House of Prayer in the Sign of the New Priesthood established by the Prophet Elijah, of blessed mentioning, who was also Cohen, from the seed of Pinhhass, son of Eliezer, son of Aaron).
Now let us try to read the sheet of paper which contains the Key:
The Key is in the Crown;
the Crown is the Seal of the Tribe of Levi;
thus, by way of this Key, the Crown of the Kingdom of Judah is the Seal of the Tribe of Levi; this represents the completeness of the Holy Ark and the Crown. (the Crown, being the Seal of the Tribe of Levi, seals the Holy Alliance of the New Pact for all the Tribes of Israel as the Tribe of Levi is Priest unto all Israel and had therefore no territory of its own).
This Key thus binds the ‘Messianic Crown’ to the Seal of the Priesthood which derives from Levi and is thus the Key of the New Priesthood beginning with the Altar of Judah in the New House of Prayer.
By way of this Key comes the Crown of the Anointed Priest in the House of Prayer.
The Key of the Seal of Levi is also a Prophetic Seal. Also Moses, of the tribe of Levi was the Head of all the Prophets. And Elijah, of the tribe of Levi, is responsible for the renewal of the Prophetic Tradition of the Fourth Generation of the Final Redemption.
We thus have the Messianic Crown, the New Messianic Priesthood including the New Prophetic Tradition and the New Messianic Judgement.
See now how this corresponds with the 3 Messiahs of the Essenes:
The Messiah Priest
We have obviously received the same Key known and applied in the School of the Essenes, renewed for the sake of the New Pact of the Final Redemption, in merit of the Final Goel, Haim.
On the sheet of paper, the Staff of Dan and the half-Menora do not appear. This is because the Judge of Dan or the Sign of the Messiah ben Yosef is resolved in the Sign of the New Tribunal of Mordechai ha-Tzadik and in the New Sacred Ark of the House of Prayer (Holy Ark of Judah), and the half-Menora is resolved in the New Priesthood of the Altar of Judah as well as in the New Light of Hhanukat ha-Hhanukot. These two signs were thus necessary in their time but they are resolved differently in the Final Pact. The fact of judgement or of the Messiah ben Yosef coming from Dan is now irrelevant etc.
What is meant here that the Messiah son of Yosef is resolved in the Holy Ark? Obviously the key also explains something of the Messianic Signs which bound the Mission of Jesus into the pattern of the Messiah ben Yosef, the Saviour of the Lost Tribes of the House of Israel. It is thus extremely important information given by the Final Goel, Haim, that Jesus had a ‘root’ in Dan and that his mission is to be understood in ‘connection’ to that of the Prophet Elijah. He thus possessed the Sign of the Holy Ark of Judah being a Judean, the Sign of well-balanced and unprejudiced judgement being from Dan as well as the Sign of Prophecy being connected to the tradition of the Prophet Elijah (by way of the School of the Essenes). The half-Menora is the ‘other’ half of the holy light which must shine as well for the Ten Tribes, not only for Judah and Beniamin.
Thus the Staff of Dan in unprejudiced judgement and the fringes of Judah in not forgetting the commandments of the Torah maintained in Judah (as Tzitit) answer to the Messianic Reunification of the Thirteen Tribes. Had there been merit, the Signs held by Jesus were sufficient to effect the reunification, being from Judah with a root in Dan and especially in his being in the fulfilment in that moment of history of the last prophecy in Malachi which is a living connection to the mission of the Prophet Elijah to reconcile the hearts of fathers to their sons etc.
From here it will be understood that in merit of the Final Goel, Haim, we have received for the sign designated as the Sign of the Donkey who eats Bread and the Sign of Peretz, Man of the Signs, the Signs of the Staff of Dan for the balanced-Judgement of the Tribumnal of Mordechai ha-Tzadik and the Signs of the fringes and all the commandments of the Torah and tradition as they are renewed in the New Law of the New Pact of the Final Redemption. So have we received the true renewal of the Prophetic Tradition of the Prophet Elijah who binds all matters of the Final Redemption to the Altar of the Prophet in the House of Prayer of the Final Redemption. So too have we received the New Priesthood for the Altar of Judah, the Altar of Efraim, the Altar of Malchitzedek and the Altar of the Anointed Priestess who anoints the congregation in the joy of life. So have we received the keys to the Great New Construction of the Third and Final Temple of the Redeemed Jerusalem, the House of Prayer of the Final Redemption.
Jesus thus came unto his mission flled with Messianic and Prophetic keys. The miracles that he performed were made in the power of a secret of the Kabbalah Maassit received by him in the School of the Essenes, as explained in the book "Between the Initial Signs and the Final Signs".
To conclude, the key to understanding the many bindings of the many elements of the Final Redemption lies in the prophesied and prophetic mission of the Prophet Elijah, of blessed mentioning, the Great Prophet who announces the Final Redemption. The Prophet Elijah is bound up with the traditions that must be directly connected to the New Pact of the Final Redemption. The Great and Loved Prophet Elijah, of blessed mentioning, binds to the New Pact of the Final Redemption:
the Tradition of the Pact of Peace given to Pinhhass in blessing;
the Tradition of the Signs of the Resurrection of the dead, hidden in the Pact of Peace;
the Tradition of the 36 Hidden Tzadikim of the Ascent, the Prophet Elijah being the Head of the men of the Ascent of every generation;
the Tradition of the Priesthood of Aaron;
the Tradition of the Mishna of Joshua son of Nun;
the Prophetic tradition of the Prophets of Israel;
the New Prophetic tradition of the Fourth Generation;
the Tradition of the prophetic reconciliation of the hearts of fathers etc
and thus the New Tradition of the New Message which comes to effect that reconciliation
These are the 8 Great Traditions brought to the New Pact by way of the Prophet Elijah of blessed mentioning. And the prophecy in Malachi establshes that even before the Prophet Elijah, one must remember the Law, given by God to the children of Israel through Moses, our teacher, the faithful servant of God in all His house, the Head of all the Prophets, the Great legislator of all times, the humblest man from among all the people of the earth. All the traditions of the Prophet Elijah have no true value unless they are preceded by and bound to the Tradition of Moses, magister noster, and the tradition of the Torah. Without this there can be no Final Redemption.
So too have we explained the Precious Oil that Jesus took with him from the Essenes.
A sign has come to confirm our Menu. It was just reported that some weeks ago an important discovery of a bottle conserving precious oil, probably for religious use, was made in one of the Qumran caves. So too have we received this sign of the Returning of that Precious Oil in the New Sanctification of the House of Prayer of the New Pact of the Final Redemption, in merit of the chosen Teacher, Haim.
Aside from the 9 traditions mentioned above, the Finalised and Completed Signs of the Final Redemption require the Tradition of the Signs of Purim, which represent 2 Traditions, that of Mordechai ha-Tzadik and that of Esther the Queen. These two sets of Hidden Messianic Signs allow the Final Redemption to come into the world also in hidden manners; these contain hidden strategies in preparing for the diffusion of the Great News. These are 11. Given the time and moment, the above work is part of the Final Seal of the Thirteenth Year. Two are missing. Go now to Dotdwte7. doc for the conclusion.
The Nicodemus story
John 2, 23-25
Now when he was in Jerusalem at the Passover, in the feast day, many believed in his name, when they saw the miracles which he did. But Jesus did not commit himself unto them, because he knew all men. And needed not that any testify of man; for he knew what was in man.
John 3, 1-21
There was a man of the Pharasees named Nicodemus, who belonged to the Jews; the same came to Jesus by night, and said unto him Rabbi, we know that thou art a teacher come from God; for no man can do these miracles that thou doest, except God be with him. Jesus answered and said unto him, Verily, verily I say unto thee, Except a man be born again, he cannot see the kingdom of God. Nicodemus said unto him, How can a man be born when he is old? Can he enter the second time into his mother’s womb, and be born.
Jesus answered, verily, verily I say unto thee, Except a man be born of water and of the spirit, he cannot enter into the Kingdom of God.
John 3;6 - That which is born of the flesh is flesh, and that which is born of the spirit is spirit. Marvel not that I said unto thee, Ye must be born again. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth; so is everyone that is born of the spirit. Nicodemus answered and said unto him, How can these things be? Jesus answered and said unto him, Thou art a master of Israel, and knowest not these things? Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness. If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things? 3, 13 - And no man hath ascended up to heaven, but he who came down from heaven, even the Son of man who is in heaven. And as Moses lifted up the serpent in the wilderness, so must the Son of man be lifted up; that whosoever believeth in him should not perish, but have eternal life. For God so loved the world that He gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God did not send his Son into the world to condemn the world; but that the world through him might be saved. He that believeth on him is not condemned; but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God. And this is the condemnation, that light has come unto the world, and men loved darkness rather than light, because their deeds were evil.. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doeth truth cometh to the light, that his deeds be made manifest, that they are wrought in God.
He that believeth on him is not condemned; but he that believeth not is condemned already:
Verily, verily, I say unto ye’all, after the revelation of the Completed Signs of the Final Redemption, in merit of the Final Goel Haim, whosoever believeth that Jesus did have the mission of the historical Ram in Isaac’s stead, will not be condemned with non-comprehension; but whosoever believeth not that upon Jesus fell that tragic mission, is condemned to non-comprehension.
The New Message explains to Christians the correct meaning of the verse in the Torah ‘and they believed in God and in Moses His servant’. For no confusion must be made in that which concerns the creation and that which pertains to the redemption. There are no ‘partners’ in absolutum in the creation, but for God’s redemption, He chooses His chosen servants to take merit in the salvation that He proposes.
When Christians, however, become purified of the false deification, and they know and understand the gravous error of calling Jesus Lord and Son of God, they remain, nevertheless with faith in the mission of Jesus, for his calling was part of the Divine Design in history. The true measures of that mission, of course, are understood exclusively by way of this New Pact.
But for Jews to gain faith in the reality of the importance of that mission!!!!!!!! They need the breakthrough of the Star of Christ which peretzes down the gaps of unending weariness caused by 2000 years of Temple sorrows. For 2000 years, it must be said, Christians were condemned to believing in a totally false theology concerning Jesus’ mission, and for the same 2000 years the Jews were justly exempt from and it was justly prohibited them any kind of belief whatsoever in that mission.
(May 9, 1989 - Donkey: Tonight I am in the sign of the feet of Adam and Eve. Deborah put me on some mascara on my eye-lids so as not to be lacking before Eve, our first mother. Now with these long historical feet, I may go slowly with patience, calm and constancy. Constancy wins over the hour, calmness wins over the minute and patience wins over the second. Together they win over the time, using it for the benefit of man.
But, you will say, time, in the end, wins over man and sends him back to the earth. Of this don’t be discouraged, for time in the other world is much longer than it is here. Therefore be patient, calm and constant and time will serve you to accomplish your deeds and your good deeds will help you in time to enjoy the other world. So for now I console myself with the beautiful feet of Adam and Eve, our first parents, who for 6000 years have observed the deeds of their children. And I thank God Almighty for having healed the wound of my side. Blessed is God on high who corrects Adam and Eve so as to teach us the ways of eternal life.
Where is my heart o Israel, the heart of torment crying for the pain of its own insufficiency, for the mystery of its death which lives on in time, for the negation of faith which is not eternal. Therefore has Israel been rebellious in never trusting the faith of its heart until that faith is proven unbreakable and eternal, a faith which denies every existence outside of that Existence that always was and always will be and always is, that One true Existence which needs no proof to its Eternal Existence. If Israel’s heart is closed, it is the closure unto the diffidence of its own beat, until that heart-beat itself will have become eternal, Hear o Israel, the Lord, our God, God is One. Blessed is the Lord of hosts who forms the new Jewish heart of the Final Redemption.
The Nicodemus of today might well be a traditional Jew who spends his days delighting in the sanctity of the laws of the holy Torah, studying Talmud and Poskim etc., but a Jew who is open minded and receptive to new thoughts. The Nicodemus of today, after beginning to know the Marvellous Signs of the Final Redemption, comes to say to the Donkey, “For sure these Signs come from God, for no man could invent them”.
And the Donkey answers him: I’ll tell you even more. Not only do these Signs come from God; these Signs renew the spirit of man and they make him to be born again. Whoever merits to receive a sign may receive from the same spirit which generated the Sign. In this way the person is reborn in the spirit of the Sign which is generated from God, and he participates in the New Spirit of the Final Redemption.
Also the Nicodemus of today gets confused, mainly because he already lives in the spirit of the Torah and doesn’t feel the need to be reborn in the spirit. Then the Donkey plays at confusing him even more and says: To be part of the Kingdom of Heaven which descends into the world at the time of the Final Redemption, two things are needed, water of the holy Torah and the New Spirit of the Final Signs. As the person is of flesh and spirit and these two give the completeness of man, so too the Sacred Law is the flesh of the world and the New Pact is the new spirit for the world, as it states (Joel, 3, 1):
There after the day shall come
when I shall pour out my spirit on all mankind;
your sons and daughters shall prophesy,
your old men shall dream dreams
and your young men see visions:
The ten commandments represent the body of the world and the New Pact the spirit; for this reason Moses knew that the new spirit had yet to come and he prophesied the coming of a future prophet who would be similar to Moses. That Prophet was Jeremiah who received the New Pact for the world, for the chosen time when the Final Goel would be revealed.
Therefore be not surprised that I say to you that you, the traditional Jews, must yet be generated in the New Spirit of the New Pact in order to receive the completeness necessary to enter the New Kingdom of Heaven of the Final Redemption.
And if you ask how is it that a revelation of such universal scope was revealed just in Milan Italy, I tell you that:
The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth;
This is said of those who were close to the Tzadik, Haim, in Milan, and who for their good fortune received the first signs of the great revelation, after the sacrifice of the chosen Goel. Who could have known where the great revelation would take place? But also the further diffusion of the Message is unknown; where will it extend to and who will receive it? It is the work of the spirit of God and we cannot know it.
Even for the Nicodemus of today all this is difficult to understand. He cannot reconcile the enormous declarations of the New Pact with the Jewish reality that he knows. He can de facto not imagine any other ‘body’ of persons, not of the rabbinic staff, who might be receiver of the Final Revelation. Such seems to him an impossibility. He becomes confused and he asks, “How is all this possible?”
The Donkey answers him, “You are a master of the Torah for the Jewish people and you do not know how the New Pact is revealed for the world. This is not strange; even Moses could not not have known it before it came; also Moses did not know ‘how’ the revelation at Sinai would be after the redemption from Egypt until it was revealed. But this is of little importance, for we are speaking of what we know, for it has been revealed, and we are testifying to that which we have received and to that which we have seen, and thus all can know it.
And yet you will not accept our testimony until the new Jewish heart be born, the heart able to love the new things sent by God. If you don’t believe me when I tell you that I am the Donkey who eats the Bread of the Final Redemption, how will you believe me if I say that I am the Hidden Donkey of the kingdom of Heaven and that I pull the Cart of the Marvellous News and that the Cart is driven by the Teacher Haim.
As to the fact that the revelation has come unto simple people, both Jewish and non-Jewish, also in this I repeat the words of Jesus who prayed to God and thanked Him for having sent the New Message to these good folk, and not to the Doctors of the Law. For the rabbis would not have known what to do with this revelation; they are closed into the tradition in such a way that it is impossible for them to move outside of the halacha; the revelation could only have come to a separate body of persons so that it may eventually become the patrimony of all.
And no man hath ascended up to heaven, but he who came down from heaven, even the Son of man who is in heaven;
Not only Nicodemus would certainly have been confused by these words, but virtually anyone who reads them. For 2000 years these words and many others of John only confound and do not clearify. John’s unfortunate ‘purpose’ whether he was conscious of it or not, was to form a perfect dualistic theology of two Gods, God and Son. Therefore we say without any reserve that the fourth gospel represents the monstrous error which sealed Christianity into its theological debacle.
The ‘messianic’ role of Jesus, not having the possibility to be understood in its proper proportions, became distorted also in regards to the fundamental tenets of the pure monotheistic faith. Once this is understood, the disgusting dualistic treatment of John’s Jesus is so obvious that one need only read the words, without the rose-coloured glasses of the great Christian cover-up, and the idolatrous dualism is so blatant that even a child who knows the second commandment would blush with shame or frown with indignation.
Nicodemus in John’s symbolic nomenclature represents the eventual hope of the Victory of the Jewish people (nicos - victory, demus - people). John of course did not realise that the Christian ‘victory’ over the hard-headedness of the Jewish people could never come by way of a theology which is in direct contradiction to the pure monotheistic faith of Abraham and to the only true theology of Tradition, the second commandment.
It is also true that John’s text was manipulated many times, and we have received it in a sign that John the Evngelist was irate at what had been done to his text. Our interest, however, is not so much with textual exactitude as it is with the texts as they have come down in Christian tradition, because it is in these that Christianity has lived and has based its theology. Taking in mind what we have said above, it is now time to report some of these blasphemous phrases which are totally distorted and absolutely outside of the true word of God in the second commandment.
For the Christian who still has difficulty in reconciling his ‘belief’ in Jesus, although he is convinced that something in Christian theology went wrong, let it be said that the correct measure is found within the true purposes of that mission. It is not Jesus’ mission which must be denied but the theological interpretation of that mission. The Jewish people is called the son of God, His first-born, Israel. One of the unfortunate but necessary purposes of Jesus’ mission was to demonstrate to them that they were not behaving as a ‘son’ to God, but as rebellious children. The mission of that epoch had to compensate for this lack and the calling of Jesus had in it the sign of teaching the people what it meant to be a ‘son’ of God. In that tragic and sacrificial mission, such a teaching became the Bread of Jesus’ preaching, and the zeal of the Lord of Hosts was with him, as if to say, Behold, you refuse to conduct yourselves as My children; see then I will bring one from among you who will even be ready to give his life for the sake of being called My son, and you will see the honour in which he shall be held among the nations because he declared without hesitation that he is the son to his Father in Heaven.
Indeed every part of Jesus’ mission was meant to be a great and painful lesson to the Jewish people, but even such lessons would not be understood openly until the conclusion of the Design. In any case, all this does not detract from the abominable theology of John:
John 5, 19: Then answered Jesus and said unto them, Verily, verily, I say unto you, the Son can do nothing of himself, but what he seeth the Father do; for what things soever he doeth, these also doeth the Son likewise.
John 5, 20: For the Father loveth the Son, and showeth him all things that himself doeth; and he will show him greater works than these, that ye may marvel.
John 5, 22: For the Father judges no man, but hath committed all judgment unto the Son.
John 5, 23: That all men should honour the Son, even as they honour the Father. He that honoureth not the Son, honoureth not the Father who hath sent him.
These four (of many) citations are totally outside of the true faith. Let us take them one by one:
John 5, 19: Then answered Jesus and said unto them, Verily, verily, I say unto you, the Son can do nothing of himself, but what he seeth the Father do; for what things soever he doeth, these also doeth the Son likewise.
Thus the Son sees all that his Father does and imitates his Father’s deeds. The Son is thus similar to his Father, Father-God, Son-God. Is this not a perfect dualism?
If we assume that Jesus truly said this, he is saying ‘I see everything that God does, and I do as He does.’ This is purely and utterly blasphemous. There is no one who can see or know or understand all that God does. And whoever says such is guilty of blasphemy.
The doctrine of the Higher God who gives all over to the Smaller ‘Compressed’ Son is an idolatrous idea which runs through the long history of the 4000 year cycle of idolatry. The sin of fathers until the fourth generation of the second commandment contains also this 4000 year cycle which is the counterpart or the ‘other side’ of the pure faith of Abraham our father. It is destroyed in the end by the Star of Abraham as revealed in the Completed Signs.
John 5, 22: For the Father judges no man, but hath committed all judgment unto the Son.
The Son doctrines of ancient idolatry as well as the Zeir Anpin doctrine of the Zohar say the same thing. The root of the error stems from the sin of the generation of Enosh, in which the Higher God was considered too elevated to condescend into judging the ‘small matters’ of mankind. Therefore, they reasoned, He gave over to his ‘Governors’, the stars, all questions of judgement. In this way the Higher God remained above undisturbed, and they turned gleefully to calling His elevated governors. Then they proceded to call the name of God (or to add to the name of the star the name of God) on the stars themselves. This idea, historically, was later reinforced greatly by Aristotelian metaphysics. And Christianity solidified it into its own Son doctrine.
In truth, no such Son exists, nor does God condense Himself into becoming a Small God. This is part of the four generational idolatrous chain which is destroyed in the Fourth Generation.
In truth, there is nothing small before the Creator of the universe, or one can say that all else is small or virtually nothing before Him. Even the leaf of a tree does not detach itself from its branch until it has been decreed from Him. Or did it then become Jesus who decreed the falling of the leaves!!!
Again the Christian statements, largely by the fault of John, do not distinguish between that which pertains to creation and that which pertains to the redemption or to salvation or to prophecy. Creation is never to be touched. God is One and all is His. He has made all things and there is absolutely nothing in existence which is in any way whatsoever similar to Him, nor will there ever be.
The most humble representative of God’s redemption is Moses, magister noster. This was proclaimed by God Himself and nothing will ever change this. Moses never said ‘I am similar to God and therefore you must follow me and believe in me’ nor would he have ever allowed himself to say anything so totally false and un-humble. He was the humble servant of God who gave over God’s commands to Israel and he testified to the truth as he received the truth from God. Moses, magister noster, was the head of all the Prophets, and he was head over all the Prophets, as known from the Torah as regards the directness of conversation between God and His servant Moses. Moses never said, ‘I see all that God does and I do the same’.
May that it be deemed proper to explain this: Had Moses said such, it is most probable that the mixed-multitude, imbued with the Egyptian ‘religious’ doctrines, would have been delighted. So too had he called himself the Son of God. They would have relished such a platform.
The children of Israel, however, and especially at that time the Tribe of Levi, would not have accepted any such words even from Moses. The reason for this is that the tribe of Levi held and maintained the tradition that they had received from Jacob, our father, of the true monotheistic faith revealed to Abraham. Such statements would have been outrageous even 3500 years ago for those who had received the knowledge of the One Living God.
This difference between the mixed-multitude and the descendants of Jacob is representative of the difference between the faith of Israel and the faith of the nations in general. It is important to approach this subject because these writings are destined to reach the nations and their main purpose is to instruct the nations in the true faith of Abraham which they have not yet received.
It cannot be avoided that a question arise in the minds of gentiles. Are the Jews then better than the nations or are they more intelligent? Why are the nations so foolish as to delight when one tells them that he is the Son of God whereas the descendants of Jacob are intelligent enough to see the incongruity of such a statement?
The answer, dear nations, is not one of intelligence but one of tradition. The pure monotheistic faith did not reach the nations and they were not brought up on it. They were brought up on idols and statues and an associated faith of one sort or another and because of the direct contact with that idolatry, it became ever so difficult to confront the ‘invisability’ of God. As the Teacher, Haim, repeated to me many times, “They have always desired to see the object of their worship”.
The chosen one was Abraham and the chosen ones were Abraham, Isaac and Jacob. Those of their descendants who maintained that true tradition rose also to a level of ‘true’ intellect. For truth in understanding is the reflection of what really is, and only the true faith in the One Creator of all things can be the beginning of true understanding. Those who do not have this faith may be extremely intelligent concerning particular matters but they have no true idea about the world they are in or about the Judgement of God to which all mankind is subject.
The nations have loved kings, for kings have said to them, ‘I am your ruler (or I am your god). I am the greatest king on the face of the earth’. The more they praised themselves, the more they were loved and adored and even worshipped by the nations. In modern times much of this fervor for the one who stands up and says ‘I am great. Vote for me’ has been displaced to the political level.
Not that Israel was much better but only a little bit better. Those very few kings who had any worth placed themselves subjects to the Law of God. But Israel has lived for 2000 years in exile without kings and its leaders have often been rabbis and sages. The liberation of Pesah has become substance in Jewish blood and the ability of each individual to think for himself was present in the Jewish mentality long before Voltaire. Tradition.
The point is that it is tradition which forms the people and becomes substantiated in their whole being. The Jewish people is the chosen nation commanded in the true tradition. It is therefore the nations who will go up to Mount Zion and say ‘Teach us your ways’ and not vice-versa and therefore as Jesus also said to the Samaritan woman, ‘Salvation comes from Israel’.
The beginning of salvation is the recognition of the truth. All these statements in John are totally destroyed by the words in prophecy ‘I am the first and I am the last and my glory shall I not give to another’. The Christian Jesus of John is on the ‘other side’ of the true faith. He demands that the glory and the honour given to his Father also be given to him, the Son. This is diametrically opposed to the true word of God. It is outside of the true tradition. It has no substance whatsoever.
It is useless to think that only John or even John’s later interpolaters are to blame for this abomination. Verily, I say to you, as pupil of the Teacher Haim, that also Jesus, inside himself was confused as to who he was. We see this in his discourses on the Son of Man who will come and we see this in almost all of John’s renditions of Jesus’ statements. But at any rate, the root of those affirmations lies in Jesus’ own confusion as to the level and the power of the mission that was his. We can find a root of this confusion in:
John 5, 46: For had ye believe Moses, ye would have believed me, for he wrote of me.
It is obvious from the context of Jesus’ discourse that he is referring to the famous prophecy of the Prophet similar to Moses. Without the Completed Signs of the Final Redemption it would not be possible to understand the source of this confusion. With them, however, the course is greatly simplified.
Throughout the Correction we are forced into explaining that the last prophecy in Malachi held in it, on the failure side, the mission that fell into Jesus’ destiny. Nevertheless, the virtuallity of the success of that mission, however far from actualisation it may have been, gives to it in truth the name of ‘prophetic mission’. It cannot be otherwise because also that possible failed-mission which anounces anathema on the land instead of the beloved reconciliation of the hearts of fathers and sons, is connected to the mission of the Prophet Elijah, of blessed mentioning.
In the Book "Between the Initial Signs and the Final Signs" we have explained how the tradition of the Teacher of Justice was bound to the tradition of the Prophet Elijah, how that tradition entered the School of the Essenes and how a part of it was received by Jesus and bound up with the mission that Jesus took upon himself. The greatest source of Jesus’ error was due to the force of that prophetic tradition upon him, for as explained and as is known in Jewish tradition, the power to ascend and to descend and not to die is the hereditary until now and for always of the chosen Prophet of the Redemption, Elijah. Jesus who was definitely not one of the Hidden Tzadikim in his flights into upper realms became confused into thinking that that level was his.
But in truth that level it was not his. The level was derived from the tradition of the Prophet Elijah, and Jesus was allowed to ‘ride’ in it for the sake of announcing the prophetic messages which descended at that point of history. That level was, so to speak, borrowed from the Prophet Elijah for the sake of that mission because that mission, even in its failure, was announcing prophetic messages that were under the responsibility of the Prophet Elijah, of blessed mentioning.
This was the main source of Jesus’ principle confusion and from this followed Jesus’ seeing himself in The Messianic position and in his opening, in the manner that he was able, of the New Pact of Jeremiah. This is the source of his confusion in believing himself the Prophet similar to Moses.
He was confused. The prophet similar to Moses was Jeremiah and therefore it was this great and suffering Prophet who received in prophecy the New Pact. Nor is anyone to carry that title after the closing prophecy of Malachi, and the ‘prophecy’ which is opened up through the messianic mission is of another category.
Jesus saw the world around himself and he fell into himself. And his horns got caught in the thicket and he was taken to sacrifice in Isaac’s stead. It is true that Moses ‘spoke’ of him, not, however, as the Prophet similar to Moses, but as the Sacrificed Ram, and without knowing ‘who’ would fall into that prophetic sign.
What is important here to understand is that his discourses, mainly in John, on his ascent and his descent to do His Father’s will, reap with confusion and have been the source to great Christian confusion throughout the ages. Those citations are to be discarded. The ascent or descent of Jesus is totally irrevelant to the true mission that he held.
Those words, however, and the entire ‘position’ which he assumed, were not irrelevant to the harkening of the nations. If Jesus had said that he was a simple guy come to relate a new message from the Kingdom of Heaven, no one would have ever known his name. Awesome are the proposals of God on man. The Almighty knew that his mission would go out to the nations and He knew the bread that they were able to partake of for the long period ahead, until the opening messianic signs of that failed mission would be corrected by the Completed Signs of the Final Redemption.
The reader must try to keep in mind the ‘measures’ which we are teaching concerning Jesus’ mission. These measures, once understood will give over to any person who learns them in good faith the keys to interpret properly all the Gospels and all Christianity for that matter.
Jesus’ mission was primarily that the Sacrificed Ram. In the fulfilment of that sacrificial mission, the messianic prophecies, such as explained regarding the last prophecy of Malachi and the New Pact of Jeremiah and others, were opened through the Keys of the Initial Messianic and Redemptional Signs. Those openings, however, were destined to become the new source of faith to many nations. It was thus the Sacrificial Mission of the Ram and the failed-mission of Malachi. The refusal of Israel was part of its destiny so that in its extention to the nations a ‘place of refuge’ would be prepared for the ‘lost sheep of the house of Israel’. The mission, however, for many reasons taken up here in the Correction, was cut off from the true tradition of Israel, as well as from the Sign of Circumcision between God and Abraham and the pure monotheistic tradition of Abraham, our father. The bread of the messianic mission entailed by that mission came out in a form which made it acceptable to the nations, eventhough that form was replete with idolatrous notions. The nations were unable to receive more than this during all the long history of the extension of Christianity corresponding in time to Israel’s long and bitter exile.
Notwithstanding the erroneous and idolatrous substance of all Christian theology, the purposes of that mission in the Divine Design which conducts humanity to its final redemption were manifold. In essence those purposes remain in time after the correction of the errors. All these measures represent the fibre of this Correction.
There is another measure which at first may seem indeed ‘strange’ and even dubbious. It must, however, be reckoned with. The first glympse of it is extremely delicate and must be held with care, but afterwards it will be seen to be the necessary conclusive measure in the relationship that exists between the Initial Signs and the Completed Signs. The undoing of all Christian doctrines and the opening of the true instruction of tradition concerning the faith to the gentiles (authorised from Above for the first time), comes only after the Anointed Judge of the Kingdom of Heaven has been chosen and is sitting in that exalted position.
The ‘measures’ of the sign of the Final Goel, Haim, are extraordinarily different and, indeed, more ‘marvellous’ than any known in Jewish tradition. They are new and they represent the main bulk of the prophesied ‘new things’ coming, things unknown and unheard of previously.
The roots of the errors of Christianity also have their purposes in the Divine Design. This is the extremely delicate measure which at first may seem quite outrageous. Should not the roots of the idolatrous errors of Christianity be corrected and destroyed and stop? The answer to this is yes, but the sense of this measure is different. The roots of the great Christian exaggeration have a purpose in the Divine Design. The reality of the exalted elevation of the true Final Sign of the final redeemer, Haim, also had to have its sub-historical stepping stones of the Christian exaggeration in order to be understood in its proper elevation at the time of the new revelation.
We might try to simplify the comprehension by clicheying it: Judaism by itself was too earthly and ‘concrete’ to reach the idea of, let us say, the New Kingdom and the reality of the Anointed Judge being after his resurrection in the Final Sign of the Teacher Haim, Resurrected. Christianity was too exaggerated and ethereal in its concept of the Kingdom to be concrete and on a solid basis in all its concepts in general. The truth lies in the golden middle. This incredible New Office is extremely elevated but it is within the solid boundries of the true faith and it is totally anchored in the true tradition of all Israel.
In the end Christianity without the solid foundations of the faith of Israel could not refind the basis of its own faith. And Judaism without Christianity could not find the steps to the Kingdom of Heaven. As Paul justly prophesied in the spirit that was upon him: God has closed us all into error so as to bestow loving-grace on all of us in the end (Romans: 11: 32). We couldn’t leave out Paul’s correction, now, could we! Without him Christianity would not have come on to the nations.
In the Final Redemption, the judgement of matters concerning the redemption is placed into hands of the Anointed Judge of the Kingdom of Heaven, as it states ‘and in his hands the desire of God will be successful’.
There is an element of what in the Gospels is referred to at various interpretive levels the Son of Man, probabally in Hebrew Ben Ha-Adam, confused in the Gospels themselves with the term Son of God.
In the Christian theological theater the two apes SoM and SoG are monkeyed together, while the full pulling wool over misty Christian eyes lambed up the sockets of reflection so that they be not opened to ask, ‘What does this mean?’. O what a beautiful sound of words they love to hear and pronounce, but, o Lord, be kind to our mind and ask us not what they mean.
Protestantism overcame some deaf confusions of Catholic parretism, but John and Paul never let them come out of the circular reasoning with its reference points in the air, the flash-bulb splendor with no recognisable photo. In the end Catholics made one become three and Protestants made three become one, and neither could get beyond the trinity, a neverending 2000 year ride on the visionary triangles of an associated faith. Would then the Little Prince never slide down from his asteroid to ask with insistence qu’est-que-c’est ça?
Therefore in this historic moment listen to the Donkey’s palpitations, so that he bray you into somber reasoning and lick away the sleepiness of centuries. For I am passionate to arouse your wakefulness and to eat John’s straw hat as a lamb. There is no SoG but we are all SoMish. The Man, that’s my pa’, I would say were I not an Asinine Beast. Adam o Adam and Mommy Eve let me wash your feet with sweet perfumed salts in the water. The White Marble Steps of the Kingdom have been kissed with Beniamino’s hidden sacrifice. Come now Peretz, qu-est-que c’est ça the Son of Man?
As profound as it may seem, o Donkey pal, t’is nevertheless strange that no Christian could explain it among the millions and millions and millions of Christians of all these centuries throughout the world. The son of man, o ye great minds of all times, is a human being. Am I not smaller than an ant-Sign, o giants of the Human Kingdom?
(Donkey) : May 23, 1989, Lag B’Omer 5749:
As the Lord, our God, pardoned Jesus and accepted his sacrifice, so too must we Jews forgive Jesus, our brother, flesh and blood, for the 2000 year bitter confusion which was the destiny of the Ram whose horns got caught up in the thicket. That thicket was not only the great theological trap which befell Christianity; it was also the incredible thicket of the Initial Messianic and Redemptional Signs all upon one man.
It was absolutely impossible for him not to become confused about his own person and his own position. There were hundreds of Sign-references in those Initial Messianic and Redemptional Signs (taking into consideration the messianic and redemptional allusions in the Torah and Prophets, in the other books of Scripture and in the oral tradition, as well as the many texts (and even more than texts, the oral teachings) of the Teacher of Justice and of the Essenes. This number may be greatly diminished into larger categories, even unto the number of 33 Large Initial Messianic and Redemptional Signs, all enveloping with prophetic vigour and sanctified up-liftings of the messianic lamb, while at the same time preparing him for his immanent death. Most of those Sign-references could be touched only by a name-word or pricked with a fleeing feather or culled by an enigmatic phrase. Others clearly assailed the brinks of failure and fastened the chains of destiny to his inevitable sacrifice.
Had Jesus been able to say: I am not the Son of Man who will come in the future’ but the announcer of a prophetic message that in the future will be chosen by God a son of Israel and he will have the universal mission of the redemptional salvation.
Had Jesus been able to say: I, in my sacrifice, will open the Initial Sign of the Resurrection and when the son of man will come, he will bring the Final Sign of the Resurrection of the dead.
He, of course, did not know what the Final Signs would contain. The prophetic messages reached out towards the future but they could not go beyond the purposes for which that mission had received them. Neither could they tell him who he was not, except that he was not the messiah of peace. And no Sign upon him allowed him to descend from his position, for even one doubt on himself would have led him out of the mission, nor would anyone have ever followed him. He could only speak up for himself in the name of his Father. Jesus was caught in the thicket of the tremendous force of the Initial Signs. Those Initial Signs contained the thicket or that which may be called the The Great Messianic Knot of History. The Final and Completed Signs contain the Keys to undo that Knot while keeping the positive sides of the Bonds created by it for the purpose of universal unification.
Peretz, Man of the Signs:
Since I am in this Sign now, I wish to ask Yeshua to listen to my discourse which I make on behalf of the Jewish people of the past 20 centuries. I am a silly, unworthy foal but the sign of the moment consents me this privilege.
To thee I speak o Knot of history
With a candle lit for my father and mother
Moshe and Hhannah
in this the year of the Strong Hand
in this the year chosen
in this the year of Man’s Correction
in this year of the Passion resolved
hear what my Sign has to say
and answer Amen if you agree
and answer Wait if not and explain
John 19, 14-18: And it was the preparation of the Passover, and about the sixth hour; and he saith unto the Jews, behold your King. But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King. The chief priests answered, We have no king but Caesar. Then delivered he him therefore unto them to be crucified. And they took Jesus and led him away. And he bearing his cross went forth into a place called the place of a skull, which is called in Hebrew Galgotha: Where they crucified him, and two others with him, on either side one, and Jesus in the midst.
I ask first of all forgiveness from the gentile nations,
that they think me not facetious or brazen
to speak to the Christ of the nations
as a man,
for I too love Yeshua, my Jewish brother,
father of the salvation of the lost sheep of Israel.
I once heard someone ask the Teacher, Haim
“Do you hate Jesus?” He answered,
“I do not hate Jesus, I love Jesus; he spoke only good things and words of true wisdom, but he was misunderstood by all”.
The Tzadik, Haim also told me of Jesus’ confusion, not with hatred or even bitterness, but with mercy he would say,
“It was too much for the young Jewish soul; in the end he too became confused and believed it was he”.
Then the Teacher Haim would add, “It’s prohibited for me to speak, Peretz. All are in error. This is the only word I can tell you now. Afterwards you will know it and you will understand my words All are in error.”
That was before the last redemptional sacrifice of the Tzadik, Haim, before the descent of the Completed Signs, before his resurrection and his being placed by God as the Anointed Judge of the Kingdom of Heaven, the Tzadik chosen by God Almighty as the Teacher for humanity for those who merit in this Fourth Generation and for the generations of the Final Redemption that follow.
That was before the revelation of the Stars of the Redemption, the Sign of the Star of Abraham and the Star of the Construction that lasts in Time and the Star of the Redemption and the Fourth Displaced Star of the Fourth Generation and the Star of Malchitzedek which for these past two thousand years has been called the Star of Christ.
Then the Star of Christ of the Final Sign began to undo the Knot and to resolve the Messianic Mystery of that historic mission. For the first four years it shone tremendously strong for the sake of the Great Correction. The second commanment flushed Christian theology down the drain, and the Sacrificed Ram shone in its place. As the Teacher had said All are wrong and all have been mistaken about Yeshua.
Then were revealed to us the Hidden Signs of the Essene School and this was essential knowledge for understanding the origin, the seat and the position of the Initial Messianic and Redemptional Signs. The opening of those Signs was based on the direct teaching of the Tzadik, Haim, that Jesus had spent 3 entire years at the School of the Essenes where he was greatly influenced by John the Baptist, and where he had entered the “Secret” of that School, and from where he had left to do his mission. All this I knew from the Teacher Haim directly and the rest of the signs came after his Resurrection.
With the knowledge of the Initial Signs and the Revelation of the Completed Signs, the historical bridge was gapped, allowing for a new equilibrium between the Christian Joseph-Signs and the Jewish David-Signs and in understanding the completeness that only the two together could create. This was the Key to the great re-unification and reconciliation on a true basis and not by compromise. And the enigma of the Signs that were on Jesus was clarified in the balanced relationship between the Initial and the Final Signs. Jesus’ prophesied Son of Man had come and only now the proper measures could be drawn between the past ideological proposals and the present truth of the Final Revelation. The time had come.
I tell thee naught that thou knowest not already,
for from the beginning, thou hast followed our sign
and helped us receive the Christian Signs,
but for the sake of this written testimony
I ask of thee to consider these words of reconciliation
and to answer Amen for the good of all.
We, for sure, have suffered greatly for your name,
an unbearable burden crossing our threshhold
at every sounding of the Church bells
at every fearful crusade, at every inquisitor’s stake,
at every pogrom and every Nazis’ Christian ethics.
There is no evil that has not been done to us
all perpetrated in your name, o Christ of the nations.
But the Lord, our God, forgave thee then
and He accepted thy sacrifice,
expiation for sins
and a new source of light for the nations
to begin the long course of the nations’ uplifting
and to tie up the Knot
between Israel and the world’s peoples
at the time of Isaac’s long binding
And He lifted you up a Sign-post to the nations
fulfilling in you the Initial Sign of the Resurrection.
Through thee, it is true, the nations hated Israel,
but they knew of the existence of Israel
Through thee the nations distorted
the Torah and Prophets, but they knew of the existence
of Torah and Prophets,
through thee the nations disclaimed Israel,
but they knew that salvation comes through Israel
through thee the nations claimed themselves Israel
but they knew that they were not the original Israel
through thee the nations despised Jews,
but they knew that thou wast Jewish.
But the past now is out, the Final Goel has come
the stars of that long Christian cycle
have run the gamut of their purpose
to extend Christian borders to many peoples
to far extremities of the earth
a whirlpool of new Christianities spring up every day
but with the ‘second coming’ of the Star of Christ
Christianity is virtually dead, classical and modern alike
not Christians but Christianity
not good faith but idolatry
not good deeds but evil intentions,
the non-existence and destruction
of idolatrous Christianity
has already been decreed Above
and the years ahead will wipe it out.
The jealousy of God’s true name
will tolerate it no more
and the Final Goel demands mankind’s return
to the just proportions.
John 19, 19-22: And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS. This title then read many of the Jews: for the place where Jesus was crucified was nigh to the city; and it was written in Hebrew, and in Greek, and in Latin. Then said the chief priests of the Jews to Pilate, Write not THE KING OF THE JEWS, but that he said, I am king of the Jews. Pilate answered, What I have written, I have written.
Through thee they called to King Christ.
In the Completed Signs
no one calls or prays to the Final Goel, Haim,
but to God Almighty alone.
Through thee they spoke of the Kingdom of Heaven,
and placed thee there the King.
In the Completed Signs
the Anointed Judge of the Kingdom of Heaven
resides in Judgement of the Final Redemption.
He embraces the people of the earth
and says with heartfelt love
“We are all of the same flesh” and
“We are all the children of Adam and Eve”.
Through thee was it said that the Son, as the Father,
has been given life in himself,
and that the time will come when the dead will awaken
to the voice of the Son of Man
In the Completed Signs
in virtue of the Sign of the Final Resurrection
many of the dead
have been awakened in the other world
by the announcemens of the Final Goel, Resurrected,
and some have even pronounced the sign,
I was dead but I have been resurrected
in merit of the Resurrection of the Teacher Haim.
And those who believe in the Teacher’s resurrection
are re-born in the spirit and begin a new life.
Of thee was it said that thou descendest and ascendest
and therefore thou knowest the will of thy Father.
In the Completed Signs
it is known that the Tzadik, Haim
was the Head of the 36 Hidden Tzadikim,
the Men of the Ascent, present in every generation.
Through thee was it said that the first to come on
to the Kingdom of Heaven will be children
or those whose hearts is as innocent as that of a baby.
In the Completed Signs
we have seen the truth of this
and the great Revelation of Prophetic Dreams
has been received by those
who are as simple and innocent as children.
And as thou, we echo thy prayer
and thank the Lord that He has revealed these things
to these babes, and not to the Sages of Israel,
for they would not have known how to receive them.
Through thee, Yeshua, God’s bitter lesson’s
have pierced to the roots of our souls
but the time now is that we love thee,
true brother in the will of God
true flesh of God’s jealousy
for what is best.
I love thee with the Passion that thou didst undergo
and the courageous death of faith
of the just man who lives in his faith
and for the bitter Knot of history
which thou didst bind upon thy precious soul
for the sake of the sweet and everlasting goodness
that is revealed in the end
in its untying
with the coming of the chosen son of Adam and Eve.
I place now my feet in the water of green and pink perfumed salts and I embrace thee with love on behalf of the entire Jewish people, so that afterwards they may understand this Sign, and will be joyful in the smiling-laughter of Isaac’s contemplation and of the renewed understanding of the faith in God’s will for the benefit of all, in the Sign of the New Sanctity of the New Pact of the Final Redemption, in merit of the faith of Jacob and the Splendor of Israel realised in the third redeemer of history, the Teacher Haim.
 Afterwards divorced.
 Afterwards divorced.
 Afterwards divorced.
. This was the sign of the good news of the Signs of the Redemption of Rosh ha-Shanah 5744 - Sept. 1983 -the white lamb is in merit of the Final Goel, Haim and has many meanings, in particular the final sacrifice of the Teacher before his death and his Resurrection -
. Completion of the signs of the ‘spinal cord of the Fourth Generation’, see reports - completion of the Sign of the Head of the Lamb arisen in heaven (of the first year) - these are signs of the merit of the Final Sacrifice of the Teacher of Life, Haim -
. In Israel I received from the Teacher of Life, Haim, in which he said that Yeshua had a root in the Tribe of Dan (meaning as well as in Judah). -
. See dream of Giuseppe. - - - -
. See how this King James version writes he uncapitaled while son is capitaled, just to add ignorance upon the ignorant. - -
. As said, we are assumimg that all Jesus’ words as reported in the Gospels were truly said by him. This is for the sake of the Correction, but in truth there are many statements which were put into his mouth by the Evangelists, especially John.
.Exception is to be made for the descendants of Ismael who, although after a long gap in time, returned to the pure monotheistic faith of the tradition of Ismael son of Abraham. In merit of the blessings of God to Ismael, the Arab peoples returned to the faith of Abraham.
. The corrispondance to this in the Completed Signs is found in the First General Sign ‘The Time has Come’ in which the Tzadik Haim gives the sign of the descent of the Prophetic Tradition which then descends from the Star of the Redemption into the mouth of Peretz, Man of the Signs and he announces the openong message of the Final Redemption, ‘The Time has come’ (ba ha-zman). It is impossible to interpret otherwise because the redemptional and prophetic keys connected to this message are ‘sealed’ into the authority of the Prophet Elijah by the same prophecy of Malachi. It is the Prophet Elijah of blessed mentioning who opens the Redemption. The fact that it is given to a messenger to announce it is primarily for the benefit of the world. For if, instead, the Prophet himself descended to announce it in his name, any refusal by those who heard the announcement, would immediately incur a great punishment and if there were many who refused to believe it, this would immediately cause the jealousy of the Lord for the beloved Prophet to bring heavy destructions on the world. See our explanation of this subject on the basis of hilchot melachim of the Rambam, the Great Eagle, peace be with him.
. As White Horse and Daniel Sonai returned from a purge in the south, Giuseppe dreamed the sign of 39, 39, 39 - in the sign of the DEW (TAL= 39) three times; the first 39 was characterised by confusion, the second 39 by sudden calmness. He does not remember the third but I have no doubt that it refers to ‘wonder’, for this sign represents exactly the proposed structure of the Message of the Archangel Gabriel. (April, 23, 1996 - of those 117 chapters, less than 20 have been written to date. )
May 24 (or 25), 1989: Solly, Paolo, Daniele, Giuseppe, Cosima Manigrasso, Deborah, Gilat Haim and I performed the correction-sign of Christ-King (Cristo-Re, Christus-Rex). Close to the lake we saw dew-drops descend from a serene sky. Solly was the first to notice the phenominum. After this some clouds came and formed a perfect 39 which incredibly remained in its form for at least twenty minutes. This was in the Sign of the Protection against evil-eye, God save us. The opposite of Tal is Lat the root of which means to curse; thus whatever evil comes to curse will return to curse the person who caused the evil-eye. Later on in the evening, exactly above the place where the 39 had appeared, there appeared the Star of the Redemption. Solly was the first to notice it. It was the only star visible. A satelite passed the star’s path exactly and headed east. This came to confirm the important Sign of the Star of the Redemption seen by Solly in a dream. - -
. April 24,
1996: I am in the Sign of the Correction of Adam and Eve. Last night they came
and I had the enormous privilege of washing their feet. They came after I had
lit a candle for Signor Remo Levi, of blessed memory, on the Sign table. In a
basin of water was the sign of the White Marble Steps of the Kingdom of Heaven
brought by Beniamino, peace be with him. In the water I put perfumed green and
pink salts. As I washed the feet of Adam, I said, “In the permission of - - -,
with permission of the Teacher, Haim, I do the Sign of washing the feet of our
first parents Adam and Eve. Their feet, of course, are sanctified in the higher
realms and need no washing, but this is the washing of the 6000 year course of
mankind”. I took hold of Adam’s right foot and with the Stone of the Pear of
the Tree of Knowledge Good and Evil Corrected, I rubbed his right foot and then
his left. I heard him say (in Hebrew) “May God bless you, my son”. I answered,
“Amen”. Then I took hold of the right foot of our mother Eve and I rubbed it in
the water with the same stone. Eve began to bless me but there was some
hesitation on her part as to the words with which to bless me. I felt that she
was ready to bless me with long life. I looked up towards her face and with my
thought I stopped her and said (in thought), “No mother, I am also with this
Sign in the Sign of the Passion of Christ and my time may be very limited”. She
received my thought and blessed me, “May your way be successful before God, my
son”. I answered, “Amen”. I held on to their feet for a while until I felt the
binding. After this I lit a candle for Domenico Manigrasso, of blessed memory. I stripped completely with
Today I went out with Paolo, Deborah and the children to
the sea-shore to take in some good air. But I saw a pole about