Written by: Peretz Green



Siman 33 - A text based on the studies that Peretz received from the Tzadik Haim and on the Completed Signs



6 Important Points of Jesus' Mission


1 – "Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them" (Matthew, 5: 17).

2 – The Kingdom of Heaven is descending: "Blessed are the poor in spirit, for theirs is the kingdom of heaven" (ibid, 3), ""The time has come", he said. "The kingdom of God has come near"" (Mark, 1: 15).

3 – The Resurrection of Jesus: "Suddenly Jesus met them. “Greetings,” he said. They came to him, clasped his feet and worshiped him" (Matthew, 28: 9).

4 – "For if you forgive other people when they sin against you, your heavenly Father will also forgive you" (ibid, 6: 14).

5 – "But when you give to the needy, do not let your left hand know what your right hand is doing" (ibid: 3).

6 – "it is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God" (ibid, 19: 24).



In honor of the tragic death and marvellous resurrection of our brother Beniamino Perico

(Read also in the New Rite of the Final Redemption on the 25th of December in the 'Celebration of the First Messiah who Died a Year Ago')


Yeshua, son of Joseph and son of Miriam, of Nazareth, was born about 6 months after their official marriage, in Bethlehem. All the true elements of the life of Yeshua were related to the Sign of his destiny, that of becoming the ‘chosen’ and ‘prophesied’ Sacrificed Ram in Isaac’s stead.

The Sign of the Sacrificed Ram to which Yeshua’s tragic death was bound came in convergence with another very particular Sign which may be called ‘the Messianic Mission conceived of before the time of the true Redemptional Marriage between the Kingdom of Heaven and the Earth’. This is as Yeshua himself decried ‘Do not think that I am come to bring peace etc. but the sword’ etc. (Matthew, 10, 34). This means ‘I am come for a particular messianic mission but not at the time of the true Redemptional Marriage which is yet in a far off and unknown future, for mine is to open the redemptional process which breaks down the barriers of history’.

Yeshua was born under a particular star, the Star of Malchitzedek which, after Yeshua’s mission, became the Star of Christ. With the coming of the Completed Signs of the Third and Final Redemption, this same Universal-Messianic Star becomes the Star which Astounds.

As a young boy, Yeshua was by nature extremely serious and very acute of mind. In his traditional studies with the rabbis who taught him at Nazareth, he excelled both in memory and in understanding. His seriousness brought him to deep reflection and he often asked questions which marvelled his teachers. The Tzadik Haim taught me that Yeshua was, in particular, extremely keen on the words of the Prophets of Israel and they entered his memory with great facility. From a very young age, his great pleasure was to contemplate the meanings of those prophecies.

John the Baptist or Yohhanan ha-Matbil was a first-cousin to Yeshua as reported in Luke. The genealogy of Jesus from the house of David reported by Matthew may be considered sufficiently reliable, since it is doubtful, for reason of the prophecies involved, that the Initial Redemptional and Messianic Signs would have fallen into the destiny of someone not from the line of the house of David. Yeshua also had a root in the tribe of Dan, as revealed by the Final Goel Haim. There was only relative contact between the two cousins in their childhood and youth, but their period of close contact would come later on at the School of the Essenes.

As Yeshua grew in years and in his contemplation of the Torah and of Prophets and of the oral tradition of Israel, he himself was wont to participate actively in the synagogue services, explaining Torah verses in the traditional manner but with deep and serious introspective questions and answers that amazed his listeners. In the Galilee, where he taught Torah, there were many unlearned Jews who had, however, good qualities, a high faith in the simplicity of the heart, compassion on others and generosity. These Jews were enthralled by the deep thoughts that Yeshua expounded in ways that stimulated their own comprehension.

Jesus’ character was also somewhat of a ‘mystery’ in their eyes, for his way with them was very close and personal while at the same time he was drawn into himself and detached inwardly. Inwardly, Yeshua thought a great deal about the ‘unfortunate’ situation of the Jewish people of Israel in that epoch, both spiritually and physically and he was captured by the desire to understand how he might help them. The two pillars unto which his life-climb had entered were these: to understand the meanings of the Prophets and how their words would be brought to realisation historically and to find the derech, the way, in which the Jewish people might elevate itself spiritually and overcome the oppression of its chosen soul. These were the two pillars of thought that conducted Yeshua on his path.

Yeshua in time became disillusioned by many things that he saw around him. Why had so many Jews remained virtually ignorant of the Torah while yet the Temple was standing in Jerusalem? Why was there almost no contact between the Sages of the Torah and the people itself? Why were the Pharisees so severe with the tithes of the poor but were yet so unwilling to help them in their daily lives and to establish schools for their education and that of their children? Why was there such diffidence and dissidence and even hatred between the Sages and Priests and most of the people, particularly in the whole of Galilee? Why did it seem that the heart of the poor and unlearned folk often had more qualities than those whose knowledge of the Torah was vast? All these whys and many more, with their developments and maturation, were the main food of Yeshua’s thought from 13 to 26 years of age.

We mentioned the two pillars of Yeshua’s thought, to understand the Prophets and to find the way to elevate the people. There was to these a more subtle middle pillar which bound the other two to his hidden desire. This was the desire to see people healed by the power of the true Sanctity of God. Jesus meditated at length on the Hidden Mission of the Prophet Elijah and the powers of the Spirit of God given to that chosen Messenger. He yearned in his heart for the prophesied coming of the Prophet Elijah for announcing the Final Redemption. His heart searched for a great salvation of God.

There was an extremely unpleasant factor in Yeshua’s younger years for which he had been intimately anguished and which, by contrast, continually drove him deeper into his desperate call to God, the Merciful Father of Israel, to be awakened unto Israel’s plight and to commence His great salvation. There were those among the young people with whom Yeshua participated together in studying the Oral Tradition, taught by rabbis and Levites in various parts of Israel, who had heard rumours of Yeshua’s being conceived before his parent’s marriage. Because of jealousy in a distorted heart for his quickness and depth in Torah, Jesus was censured with hateful words of scorn on several occasions by insensitive fellows concerning his ‘untimely’ birth and the lowliness of his standing.

This fact left an indelible interior pain in his heart. He was seeking love between all persons as is loved by God. Why was he answered with hatred? Yeshua held no rancour to anyone. He did not feel himself in a personal battle. He sought to understand why the Torah studied by those who were supposed to seek the ways of compassion and mercy had left them so crass inside and so insensitive to the cruelty of words and so unscrupulous in damaging another person’s spirit. “You seek words against my parents and against me, but I am the son of my Father in Heaven no less than you are. Why do you not seek the love of a brother instead of the hatred? And if you hate those who love you, are you not unworthy of true friendship in the sight of God! But he who hates one that loves him hates also God who loves every one of His creations”.

About perhaps 100 years before Yeshua was born there was living in Judah the Head of the 36 Hidden Tzadikim whose name is unknown to us. In his days the Roman sphere of power and influence began to have oppressive effects on the Jewish population. Also the spiritual downfall of the Priests of the Second Temple began then to reveal a thick hypocrisy and there set in in that epoch great confusion among the Sages of the Pharisaic tradition. Other currents in Judaism, such as the Sadducees on one hand and Zealots on the other, further complicated the life of the inhabitants of Judah. Among the Priests there was insincerity and personal interest, there was love of honor and love of material gain, there was arrogance and cunning. The Holy Torah was arrogance in their mouth and prestige in their bearing and food on their table. For there is nothing which renders a person so impure as dealing falsely with Torah in the name of Torah to make a name for oneself and for personal gain. Among the Priests there was corruption and arrogance and iniquitous endeavour and all unworthy means were employed to arrive at personal ends.

Also the Doctors of the Law were forced into self definition because of uprising currents, some in contrast to the halacha, some in reforming the halacha, some in zealous pietism in observance of the halacha. The political whims of Roman expansion and dominion also caused the Doctors of the Law to define their purposes more precisely and this in turn restricted any larger spectrum of a pluralistic unity, causing instead a separation of ‘parties’ and factions and ‘dissident’ groups. Due to the corruption and the ‘paid’ offices of the Priests, the Doctors of the Law were forced into becoming political strategists and manoeuvring underground forces to ensure the dominion of the halacha. This confusion and the separating elements of that society further closed the Pharisees into their own definitions. Their definitions, however, were intended for the whole people, without alternatives, but, in reality, only certain fragments of the population were, strictly speaking, ready or able or willing to adhere to all the Pharisaic teachings.

It was in that period that the aforementioned Hidden Tzadik began to understand that if something was not done to undercut the evil that was falling on the people, the destiny of the Jewish people would be doomed to a bitter plight.

That Tzadik, whom we may call the Teacher of Justice as he was referred to afterwards by the Community of the Essenes, began to formulate the foundations for a new community and of a new school dedicated to the salvation of the Jewish people. The Teacher of Justice also selected from among the Sages of that epoch some ‘hidden pupils’ able and desirous to receive the new instructions.

From the documents of Qumran it appears that the Teacher of Justice was persecuted by one of the High Priests and it appears that, in the end, after years of exile in Damascus, the Tzadik was killed by assassins sent by the High Priest. Before that, however, the Teacher had, for years, worked ‘underground’ in formulating the documents and imparting the teachings for the New School of Esther[1] necessary to maintain the Sanctity, in secret, for the sake of the nation, a Sanctity that was not present, unfortunately, in the rest of Israel not even in the Holy Temple.

At the time of Yeshua that School was in full operation in the midst of an Essene community along the Dead Sea. When Jesus was approximately 19 or 20 years old, he heard the news spoken of in family circles that his cousin, Yohhanan, had left the outside world to become part of the School of the Essenes. This knowledge is essential for understanding the history of the Sacrificed Ram and the hidden ways in which it’s tragic but necessary mission came into being.

Yet that Mission was also a marvellous part of God’s universal redemption, as we have received it ‘Three are called the ‘Men of the Redemption, Moses, Jesus and Haim’. This is the word of God to us and its truth is bound to its Sayer. For we are naught and the Lord doeth for His name’s sake. Jesus was caught in the jealousy of God’s wrath and his horns were caught in the thicket of God’s Divine Design in history. It was time for the nations to begin to come closer to the true tradition so that a multitude of nations of the whole world be in preparation for the great and final Revelation of the Final Universal Redemption.

In the meantime, Yeshua was caught up in his triple meditation on the Prophetic realisation, on the proper way to elevate the spirit of the people and on the ‘hidden means’ of healing their illnesses, of exorcising their evil spirits and of protecting them from demons and from negative forces. He searched but he did not find. He prayed at length. He waited. He searched. He meditated. But the state of delusion for what he saw in Israel in that epoch was ever reinforced from 13 to 26. At 26 he went to speak with Yohhanan at the School of Esther of the Essenes.

Yeshua heard from Yohhanan many answers to his long-standing queries but also the atmosphere of the School itself took hold of him, for he had heard of ‘secrets’ and the School of Esther was also the School of hidden Kabbalah and Kabbalah Maasit. It was the exclusive School at that time where the prophecies were studied actively to understand what was truly happening. The time was coming. Israel had failed in its mission. All was corrupt. It had been going on from the time of the Teacher of Justice. An end time was coming and there would be great destruction and terrible decrees against the nation and against the Temple.

The Teacher of Justice in his prophetic sanctity as Head of the 36 Hidden Tzadikim of his generation foresaw the end time that was inevitably coming. He saw that all was corrupt and that there was no true service to the God of Israel. As it had been towards the end time before the destruction of the first Beit Ha-Mikdash, the services done were mitzvat anashim melumada, (actions done for routine) but the hearts were far from the true service to the Compassionate One of Israel. With their mouths they spoke of love but their heart was full with hatred to others and their mind was wrought with cunning for outdoing others. The poor were left to their poverty, the sufferers to their suffering, and the orphans and the widows to their loneliness.

Each person was for himself and for what he could get for himself. There was no true Torah. It had been violated by hypocrisy and insincerity. There was arrogance among all the leaders, Peirushim, Cohanim and Tzadukim. The Zealots were more sincere but their pretences to fight the enemy forces, whether Jewish Hellenists or Romans, could not be sustained because of the lacking merit of clal Yisrael (all Israel globally). There were no signs of victory but of defeat. As the people of Israel in the desert, after the evil spirit of the Meraglim (spies) had poisoned their heart from taking on the inhabitants of Canaan and the judgement of God had decreed their death during the coming 40 year period, it would no longer help to gird oneself and to set out against the inhabitants of Canaan, for the Lord was not with them and His spirit would not take them unto victory.

The Teacher of Justice had foreseen that a place of spiritual refuge was a necessity of the times, a School and then a community detached from all the surrounding evil. He himself had been banished to Damascus on orders of the evil High Priest of that time. He had obviously been outspoken about some aspect of halacha not in line with traditional thinking. He may have insisted on the Stellar Calendar known to some of the scholars at that time which was different than the Lunar Calendar accepted by the Beit Din Ha-Gadol. Perhaps he sought a written codification of the halacha for all Israel which was at that time prohibited by oral tradition. For sure, he sought changes that might conduce to a consolidation in the relations between the ‘spiritual’ leaders and the people of Israel.

The Teacher of Justice was a very holy man, Head of the 36 Hidden Tzadikim in his generation. He was heir to the Signs of Isaac in the elevation and the suffering to which they are bound. He was of the Sons of the Ascent but he lived in the anguish of the truth of those dark epochs of Israel’s history. He lived through and knew the essence of that time, it was an ‘et la’asot le-Ha-Shem, heifiru toratecha' (Psalms, 119, 126), a moment of urgency for the sake of God when all have violated Your teaching.

In exile, at Damascus, he began his own formulations, of texts for studies on the words of Prophets as they related to the times ahead, on sets of rules to be guarded by those who truly desired to sanctify themselves in the Torah of Sinai, of a New Order, a School of selected sages who would jealously guard the precious teachings that he had now commenced to put into writing. He established in writing for that projected Hidden School of Esther a very precise Messianic Order which only the Head of the Hidden Tzadikim could have known, for such a Messianic Order derives from the Hidden Signs of Isaac which are given in the hands of only one person in each generation, the Head of the 36 Hidden Tzadikim. He explained the criteria that would distinguish between those of the School from those of the Community that would be bound to it.

Once this holy work was undertaken, the Teacher of Justice could not cease from fulfilling this new calling because it truly answered to a necessity of that time and, unfortunately, the nation as a whole had truly violated the true teachings of the Torah. The Tzadik and Teacher of Justice became the Teacher of the Messianic Justice that was needed for Israel’s salvation. For the formation of the new School he began selecting virtuous sages whom he knew would remain faithful to his teachings. These became the first teachers of the School of the Essenes later established in Israel close to the Dead Sea.

The Teacher of Justice, in truth, operated for a salvation in Israel and even for a universal salvation that would derive from it. Although he had no ‘permission’ as such from Above, his was an act of 'Kana'ut' - of jealousy for the name of God. Being a true Tzadik, he knew that the total condemnation of Israel was at hand and he had already seen terrible decrees that were being ‘written’ against the chosen people, decrees of destruction and total annihilation, God save us. Therefore he named the School, in secret, for exclusive use of the inner adepts, Beit Sefer Esther. For as in the days of Purim when a terrible decree of total destruction had been written above, his School was intended as the New Hidden Palace of Queen Esther from which salvation might issue for the Jewish people.

As no other Head of the Hidden Tzadikim had ever done before or would ever do after him, the Teacher of Justice revealed ‘secrets’ of the Hidden Signs of Isaac in order to establish the New Messianic Order and he taught ‘Secrets’ of the Kabbalah Maassit to the selected teachers of the School. The fact is that even though these secrets were given over only after years of faithful devotion to the New Order and upon the severest of oaths against revealing them or using them before others, there was, nevertheless, the severest of prohibitions in that revelation. He had acted, however, for the sake of God and he well understood the prohibition that he had decided to transgress.

 It is important to understand this ‘contradiction’. It is similar to the act of Pinhhas, against the halacha concerning Kohanim, ultimately justified only by God’s decree in his favor, because it was an urgent moment to act for God, due to the violation of His Law. Pinhhas, in his sanctified jealousy for God against the desecrating disrespect being shown to Moses, had received for his action the holiest of treasures, the Hidden and Sanctified Pact of Peace, the Pact of Eternal Life.

The Pact of Peace entered history within the framework of the first redemption under the Signs of Abraham which lasted historically until the time of the First Temple before the division and civil strife between Judah and Israel. The Prophet Elijah was the heir to the NESHAMAH (higher soul) of Pinhhas and thus the historical realisation of the Pact of Peace reason for which the Great Prophet never died. The time of the Prophet Elijah, of blessed mentioning, corresponded to the opening period of the Signs of Isaac, our father, the most hidden of all Signs, the Hidden Signs of the Holy Ascent, the Secrets of Prophecy, the Great Elevation and the Great Suffering of the Hidden Suffering Tzadikim.

At the time of Mordechai ha-Tzadik, the ‘Institution’ of the Hidden Tzadikim was fixed at 36 Hidden Tzadikim in every generation, not more and not less. Among those 36, one of them is yet of a superior level and is known among them as the Head of the 36 Hidden Tzadikim. In every generation, the Prophet Elijah, of blessed mentioning, is the Head of the Sons of the Ascent while he is not included in the number. Thus the Head of the Hidden Tzadikim in every generation is in contact with and is closely bound to the Prophet Elijah. The Great Prophet Elijah is the heir to the historical Signs of Isaac, our father. Only with this explanation can the true level of the Teacher of Justice be ascertained and through it we can better understand the source of the ‘secrets’ that were contained in the School of the Essenes as well as the source of the Messianic Order established in the Hidden School of Esther, under the Signs of Isaac.

This was the School in which Yohhanan ha-Matbil, perhaps 100 years after the Teacher of Justice had been killed, had become one of the teachers and a prophetic seer. The severity in that School was of a measure unknown in all Jewish history. There were severe punishments even for the slightest offence or mistake. No detail was taken lightly. No extra words were allowed to be spoken. Those teachers and the full-fledged talmidim of the School were sworn unto chastity, dedicating their whole being to the abstinence of worldly pleasures for the sake of Israel’s atonement. It was possible, after 3 years as a full-fledged member of the School to enter, upon the severest of oaths, into the ‘secrets’ that were known and held in the School. Among those ‘secrets’ were those of the Kabbalah Massit.

 Yeshua was overwhelmed by all that he learned from those first days of tutoring that he had sought from Yohhanan. As a film before his eyes of the queries and inner aspirations that he had known and felt throughout his young but intense life, he realised that he too, by God’s Providence, was being led unto his calling. His anguished soul for the downfall of Israel’s spiritual standing needed the medicine of a higher level of sanctity which was at the same time bound to the atonement of Israel’s sins. Also his desire to enter the higher secrets of the Torah was unbounded by any conditions as if all life itself could not give him even minimum satisfaction without that knowledge. He decided to enter, stay and not to leave the School and to bind himself with the teachings of the Teacher of Justice and to spend his life in that spiritual haven, however difficult it might be. Yohhanan too saw his sincerity and the strength of his yearnings and he was instrumental in having Yeshua enter the School quickly as a full-fledged, full-time adept, allowing him to renounce all material pleasures immediately and preparing him for the reception of certain secrets of the Kabbalah Maassit if he would prove faithful and strong enough to receive them after 3 years.

Yohhanan had been in the School for at least some 6 and a half years before Yeshua’s entrance. He was sworn to the School for life and he had taken the oath of death-guiltiness for revealing or using the secrets learned outside of the School. A year and a half before Yeshua completed his 3 years, there happened an event in the School which would have a profound and, eventually, an everlasting and indelible effect on Yeshua’s life. His prophetic mentor, held in great esteem by Yeshua, Yohhanan, abandoned the School, against his own oath, and went out to the desert to preach repentance and to immerse people in water in a new tevila (immersion) of repentance and purification.

Yeshua did not budge from his course in the School but was inwardly stunned and confused about Yohhanan’s unique decision. Why had it happened? Why had it become more important for Yohhanan to preach outside than to maintain his oaths before God? What had Yohhanan seen to make him take such a drastic decision? There was something ‘incredible’ in the matter because Yeshua knew that Yohhanan was extremely serious and such a decision had certainly come after an enormous deliberation and with a full awareness of the dangers involved. Yeshua desired to understand Yohhanan’s reasoning and he reflected and meditated at length searching, in silence, for the answer. Yohhanan himself had intimated that his calling had been displaced and he saw himself as the voice that had to call out in the desert to warn of what was coming and to convince as many as he could to repent and to purify them in body and spirit. How was it possible that Yohhanan’s calling had changed?

Yeshua’s heart reaped with the overcalling of a new source of queries upon which to meditate. A word of Yohhanan refused to leave him and it touched some inner fount of unacceptable contemplation, touching and retreating, touching but scorned as a root of satanic fantasy. He had to open the way, Yohhanan had proclaimed just before his departure from the School, so that the one who had to come after him, the one who was greater than he, could come. Yeshua contemplated: if Yohhanan’s prophecy was truly messianic, why had it become necessary for him to break with his oaths and leave the School in order to accomplish it? Why had it come to Yohhanan alone, in a separate context, not within the framework of the Rule and the Oaths and without the approval of the holy teachers of the Hidden School of Esther?

Yeshua remained, nevertheless, firm on the road that he had undertaken. For his heart unequivocally yearned to reach the level of true ‘secrets’ and to enter the inner sanctum of that hidden knowledge. He was, however, disturbed by dreams and by visions in which he saw himself the object of Yohhanan’s prophecy but he cast them off as instruments of the devil.

After 3 years, Yeshua was taken into the inner circle and was taught some secrets of Kabbalah Maasit. It was shortly after this reception, with its knowledge in his hands, that his inner thoughts all forced themselves to the surface to give him the true battle of a necessary decision. He also received ‘signs’ in dreams and in visions which convinced him of his own new calling. As a puzzle, all the pieces now began to fit together. If not for Yohhanan’s dangerous act of jealousy in breaking with his oaths for the sake of salvation outside the School, the Messianic Signs and the potential Messianic Missions that were in the School would never get out to the people. Only a breaking down of the fences, in the Sign of Peretz, would suffice. And only after Peretz, would Zerah exit from Tamar’s womb in order to splender for the world.


After leaving the School, Yeshua’s first objective was to fulfil the ‘sign’ of Yohhanan’s prophetic affirmations. Yeshua then went ahead with his mission, many details of which are known from the traditional Gospels, his selection of talmidim, some of his discourses, his healings and the ‘miracles’ performed, his last supper and his tragic crucifixion. The Gospels contain mainly true events of the slightly less than 4 year mission of Yeshua and most of Jesus’ words can be relied upon as authentic in the Synoptics but not all, and much reliable are those in John’s Gospel. If one destroys the false atmosphere, the false linguistic usages, the overlaid idolatrous theology and the anti-Jewish and perhaps antinomian prejudice and one burns out most of the Fourth Gospel, he will be left with material of profound meditation concerning the words and intentions of that Initial Messianic Mission amidst the Signs of Isaac, our father, in that historical playout of the Sacrificed Ram in Isaac’s stead and in that Initial Prophesied Mission of potential failure in the last verses of Malachi[2].

There is no theology around or concerning the chosen Tzadik and Final Goel, Haim. The New Kingdom of Heaven has been formed. The Third and Final Goel, after his Final and Completed Sign of the Resurrection presides as the Anointed Judge of the Kingdom of Heaven and guides the Sign of the Donkey who eats Bread on earth. Of the Final Goel it states ‘and the desire of God will be successful in his hands’ (Isaiah, 53, 10). As in the first redemption, one prayed to God, not to Moses, so in the Final Redemption, one prays to God and not to the Goel Haim. One must have faith in the faithful servants of God, once they are known, as it states ‘and they believed in God and in Moses, His servant' (Exodus, 14, 31). And we say ‘the God of Abraham, the God of Isaac and the God of Jacob, because we believe in God and in the faithful servants chosen by Him.

Abraham, Isaac and Jacob are the 3 Patriarchs. The Redemptions are 3, the redemption from Egypt, the redemption of Purim and the Final Redemption. Those called ‘redeemer’ Goel, are 3, Moses, Mordechai and Haim. (The men of the Redemption, however, are three Moses, Jesus and Haim because Redemption here refers to the Universal Redemption whereas the Redemption of Purim was for Jews) These respectively are the 3 servants, chosen by God Almighty to fulfil the Signs of Abraham, the Signs of Isaac[3] and the Signs of Jacob. These 3 ‘sets’ of Signs are bound to the Triple name E-H-E-Y-E A-S-H-E-R E-H-E-Y-E revealed to Moses, magister noster, in the revelation at the Burning Bush. This is the name by which God Almighty reveals Himself as the Redeemer of Israel and, eventually, the Redeemer of mankind by way of Israel.

The name ASHER, however, is the hidden name between the other 2 names, the first and the last EHEYE, and it is particularly bound to the name EL MISTATER (the God who hides Himself). It is this name from which ‘issued’ the enormously long period of 26 centuries (from the historical Purim in Persia or even more if we count from the time of Prophet Elijah). Purim itself, therefore, aside from the incredible redemption that truly saved Israel from total destruction, God save us, in that epoch, is also a Great Sign to the hidden salvation that would operate upon the Jewish people throughout its history until the time of the New Revelation of the Final Redemption. The particular, historic Messianic Mission of Yeshua was thus within the framework of the Signs of Isaac, our father, under the name ASHER.

The first ‘messianic purpose’ of Yeshua’s mission was to attempt to re-establish the fallen or better the failed Hanukah of Israel. For in accordance with the Signs given above, the historical miracle and established recurrence of the celebration of Hanukah, was itself under the Signs of the name ASHER. There is thus a double element, Purim-Hanukah, in the same name ASHER. To simplify, the name itself is the hidden name, as explained, but in this name there exists the element of an open revelation, merited by faith, in which the wisdom and light of Israel become an amazing beam of light, understanding and faith to the nations with the Temple at Jerusalem its great Central Source of Inspiration. This element is an essential redemptional requisite for arriving historically to the Final name and therefore it cannot be missing from the name ASHER itself.

Israel’s historical Hanukah failed totally in this respect. Hundreds of reasons may be given, but it failed; it did not bring the light of Israel to the world and, on the contrary, the light in Israel became darkness within Israel for a thousand reasons but it was darkness. The last historical Star-time of the fulfilment of the Hanukah of the name ASHER, in the sense of Israel’s light and faith being extended to the other nations, came in that multi-element convergence, at the 2000 year mark of the Star of Abraham. For Abraham, our father, is also the chosen father, in his faith, of a multitude of nations. This is the key to Jesus’ affirmation that the lamp must not be held under the table but above it for all to see (Matthew, 5, 15). Yeshua’s mission was therefore the last-chance attempt to rectify the failed Hanukah of Israel.

Even though the possibility of such a ‘correction’ at that time was only virtually possible but practically impossible, the mission upon Yeshua was ‘Messianic’ and it had to give the possibility of such a correction. It could not be diplomatic but had to say the truth, cost what it might. For if the truth were not spoken in the mouth of Yeshua in respect to the falsified Torah comportment at that time, the fault would be his. For the Messianic Signs and also those Initial Messianic Signs are of a prophetic nature and what is spoken reflects truths that descend into the mouth of the Mission. This is as was spoken to the Prophet Ezekiel in his days in prophetic warnings that if he did not warn those whom he had to warn, the blame would be on him, but if he warned them, then he was innocent and the others would be sinners if they did not heed the warnings.

Thus the Messianic Mission opens in the Sign of the Great Correction. This explains all the sayings of Yeshua’s warnings to the Peirushim who represented the ‘official’ body of traditional Judaism but who were, unfortunately, those who most needed the correction at that time[4]. Only they could have had the power to extend the Correction to the people, had they understood Yeshua’s mission, warnings and teachings. His Mission, however, was messianic and, as we shall explain, for reason of the historic convergence of the Sacrificed Ram of Isaac, was doomed to assuming the Messianic Sacrifice necessary to counterbalance the total failure of the Messianic People of Israel, God’s chosen nation, to be the instrument of God’s salvation in the world and a Kingdom of Priests to guide the nations in the true light of Sinai.

So too are there enormous historical lessons to be taken from all that happened then for the sake of Israel’s Correction in this the Correction Time of the Final Redemption. These lessons, however, will not be understood until the most essential part of Yeshua’s Mission, that of the historical convergence of the Sacrificed Ram in Isaac’s Stead will be fully understood by the Jewish people. With the Keys of the Completed Signs of the Final Redemption these facts represent historical truths, unknown and misunderstood previously. Yet they are part of Jewish history and they cannot be ignored.

The essential point to be understood is that, unfortunately, in that epoch, with all the leaders of Israel in a general state of spiritual and material corruption, the Holy Torah was in a state of hypocritical shamefulness. The decree that went out, as it had been foreseen by the Teacher of Justice, was of total destruction, God save us, of the Jewish people. The Messianic Sacrifice of Yeshua came to substitute that unrelenting decree of destruction and allow for a much more benevolent decree in comparison, that of the destruction of the Temple and the long 2000 year exile of Israel among the nations. Yeshua was the Ram, caught in the thicket of a thousand conflictual elements, whose tragic sacrifice substituted the tragic decree of death of all Isaac, the entire people of Israel. Great is the wisdom of God, small is the comprehension of mankind.

Yeshua’s mission represents an essential aspect, prophetically hidden in the Holy Torah, of the Design of God in history for establishing the Final Redemption in the end. That Design, hidden in the Torah, becomes revealed and becomes understood only at the time of the revelation of the Final Redemption. All previous contemplation could not have reached it or found it in the Torah. It is the Great Surprise of history in which the Lord, our God, demonstrates to the world, in the end, the truth of His Torah and His words.

 That Messianic Mission was also in convergence with a mission in Prophets deriving from the last prophecy in Malachi, the famous prophecy which closes the Books of the Prophets of Israel. There, the keys are given to the 2 Great Gates of the Final Redemption, the observance of the Law of Moses and the sending of the Prophet Elijah, the prophetic messenger of the Redemption, to effect the prophesied Reconciliation of the Hearts of fathers to sons and the hearts of sons to their fathers.

The Torah of Moses must be conserved and observed. This includes the entire oral tradition of Israel because the written Torah of Moses includes in it the Oral Tradition and the power to judge all matters according to both the written and oral traditions. This is the tradition of the Doctors of the Law who were under severe judgement at Yeshua’s time.

The Prophet Elijah will be sent to announce the Redemption and he will bring with him the keys of the Promised Reconciliation. We are not told when or how but it is clear that the Signs and Keys of the Reconciliation are brought by the Prophet Elijah.[5]

The prophecy, however, being prophetic, also foresees that at that time when the Prophet Elijah will come to reconcile the hearts, the reconciliation will depend as well on the merit of those who must receive it. It is therefore possible that such a merit is lacking and that the reconciliation is not accepted. The prophecy thus concludes with the bitter possibility ‘lest I come and smite the land with a curse’ (Malachi, 3, 24).[6]

Clearly, however, the word of God will not go undone. If the ‘lest’ occurs, it is obvious that the Mission of the Reconciliation will be postponed for a later epoch in history, namely the Final Redemption in which the Reconciliation of the hearts is assured. This is the true and exact meaning of this prophecy. The understanding of its historical context, however, in terms of the Messianic Mission of Yeshua of the Initial Signs and the Sign of the Donkey who eats Bread of the Final Signs, can only be understood now, in the New Light of the Completed Signs, in merit of the Final Goel, Haim, containing the Final Keys to the Great Reconciliation of the Prophet Elijah, of blessed mentioning. It is now clear beyond any doubt that Yeshua’s mission from Prophets represented the ‘lest’ of this same prophecy.

To complete this understanding, the Final Goel, Haim, has revealed to us how Yeshua came unto his mission and how the Signs of the Prophet Elijah for that attempted Reconciliation were bound up to his mission, the true purposes of the Hidden School of the Essenes, the truth concerning the Teacher of Justice and the presence of Yohhanan ha-Matbil and of Yeshua in that School. This completes the understanding of the historical reality of Yeshua’s Messianic Mission, binding it to its original source, the revelation of the Teacher of Justice, Head of the 36 Hidden Tzadikim, of the Initial Redemptional and Messianic Signs,[7] in the School of the Essenes.

The Messianic Mission comes also to reconcile the heart of God’s children to their Father in Heaven so that our Father in Heaven will again be, so to speak, ‘reconciled’ to loving His children. This refers first of all to the children of Israel for they have been chosen to be commanded in conducting themselves as children to their loving Father in Heaven. After this, in the light of the true faith in the One Living God, we are all of the same flesh, we are all the sons and daughters of Adam and Eve, created in the image of God and loved by our Father in Heaven if we walk correctly before Him.

Yeshua’s brutal mission had to give the messianic correction that Israel had abandoned in its spirit to its Father in Heaven and was not conducting itself as true and faithful children before Him. Yeshua had to fulfil the Sign of teaching Israel to re-find its heart and to live in its faith as chosen children to the God of Israel. Therefore one of the Sign-names of that messianic mission was the ‘son of God’, the mission of teaching Israel how to be sons and daughters of the Lord, our God.

Unfortunately failure of the reconciliation also meant that Israel was as a rebellious son. Nor can we deny the terrible wrath of God upon us in that epoch nor the factual destruction of the Temple nor Israel’s long exile of 2000 years. For sure we were very bad sons and daughters at that time. So great was the jealousy of God against us and so terrible his wrath for our being rebellious children, that He decreed that the nations would come to believe in one Jew whom they, with enormous love, would call the Son of God. The jealousy of God has done all this.

In general, all that happened to Yeshua, from his birth until his tragic death, was Providential. His birth itself was a Sign of the Redemptional Marriage before its time. All that he saw and did in his younger days taught him the ways of conflict that he would have to get caught in at the end. Also the age of 33 at the moment of his messianic sacrifice has gone out to the world as a ‘sign’ without, however, any comprehension attached to it.


Supplement to Siman 33


Several explanations have already been given of the term ‘son of God’ used by Jesus as his ‘Messianic Title’ in presenting himself to the Jews in Israel, in his attempt to fulfil that virtually impossible task of reconciling the hearts of fathers to their sons and the hearts of sons to their fathers. Yeshua offered teachings to the people, both traditional and new attempting to make return the heart of the children of Israel to their Father in heaven.

There were many traditional teachings that were well known but not understood or practiced and Jesus tried to renew them in a New Spirit. With New Teachings we mean those that derived from the Initial Messianic and Redemptional Signs received by Jesus in secret at the School of the Essenes, such as the Signs of the Kingdom of Heaven and the Signs of the Resurrection. These were ‘new’ compared to the Tradition but not contrary. They were part of the Hidden Tradition conserved at the School of the Essenes.

Our explanations of the term ‘son of God’ are all valid and likewise valid are the reasons for which this term was so theologically falsified. In succinct analysis it’s easy enough to understand: the term ‘son of God’ taken literally is a pagan and idolatrous concept. The same expression, however, taken in a figurative sense, as in the Holy Torah itself, contains the roots of a particular bond of closeness and love between the God of Israel and His chosen people: You are sons to the Lord, your God. My first-born, Israel. These are the descendants of Abraham, Isaac and Jacob, the people redeemed directly by God from Egyptian bondage, the people present at the splitting of the waters of Yam Suf, the people that received the Torah at Sinai. As a father who loves his son, God was close to people with Pillars of fire by night and the Clouds of Glory by day. All the other nations of the world have never witnessed anything even closely similar to these true miracles shown manifestly by the Almighty to the children of Israel.

Israel, however, had lost its true sentiment for that bond. First of all, that bond requires the harmony of brotherly love among the people. The privilege of God’s closeness is a great gift of love shown by God Almighty to whom He loves. A ‘son of Israel’ therefore must first of all feel that every other Jew is, as he or she, a ‘son of God’. A father loves harmony amongst his children, not hatred and dispute. Jesus with the teachings of ‘son’ attempted to awaken the true heart of Israel and the ‘rules’ of the spirit that allow for such a relationship.

Certainly, however, such a concept of ‘son of God’, in the sense of closeness, is not only the fruit of descent nor the fruit of actions without a just heart before God and towards ones’ neighbour. If Israel is the first-born among the nations, the nations are Israel’s brothers. Thus also the expression ‘You are children to the Lord, your God’ (Deuteronomy, 11, 1) can be extended to all brothers and sisters, if they are in good faith, and they practice the actions loved by God. If not, how might it be possible that in the end ‘All will know Me, from the smallest to the greatest’ (Jeremiah, 31, 33)? Or, ‘In that time I will reveal a clear tongue to the nations and all will invoke the name of God’ (Zephaniah, 3, 9). And, ‘My house will be called a house of prayer for all peoples’ (Isaiah, 56, 7). And, ‘For Me it is a small thing that you establish the tribes of Jacob and return those guarded of Israel, I will make you a light for the nations so that My salvation reach the extremities of the earth’ (Ibid, 49, 6).

Israel is the chosen people, the first-born; but we are all brothers and sisters, all sons and daughters of God. If we do that which is just before Him, and as declared by the Goel Haim, ‘We are all of the same flesh’.

This is to say that the expression ‘son of God’ more readily adapted to a universal concept than any other. We must now, however, affront a matter that is of great necessity. In a dream of Noda (2008) Jesus spoke with her and among other things, after endorsing all the explanations given by Peretz, he explained that also he committed errors with certain expressions.

The expressions to which Jesus referred in the dream weren’t explicit. It was purposely such because in the Gospels and especially the Fourth Gospel there are many expressions that express that bond of intimate closeness with God. Thus it’s extremely significant that Jesus come, after a long chain of years in the Correction of Christianity, and place the ‘Seal of Approval’ on the Correction, concluding it by his own admission that he too had added to the confusion with certain expressions of his reported in the Gospels.

I take now occasion to look closely at this extraordinary testimony of Jesus himself (who has followed every step of our Correction of Christianity from the beginning and has appeared in many dreams of the Donkeys) in order to try to better focalize the ‘error’ to which Jesus refers. Where does the concept of ‘imitation’ and ‘reciprocal bond of love’, such as that between father and son, come from? The matter is very profound and I attempt to shorten and not to elongate because every sentence opens other doors and here is not the moment to open them.

Every human being has been created in the ‘image of God and in His likeness’ (be-tzelem elohim, be-tzalmo u-bi-dmuto; tzelem - image, dmut – likeness). ‘And God said, Let us make man in our image and in our likeness’ (Genesis, 1, 26). Only in the creation of man did God say, ‘Let us make’. The Tzadik Haim explained that with all the other creations of the universe, that creation involves only one aspect of the universe. In man’s creation God wanted to involve all the aspects of the universe, so that man be elevated, that he have free choice and flexibility more than all the other creations. Therefore God said to the whole of the universe, ‘Let us make man’ etc.

Jesus had received a few secrets in the Essene School that involved the particular ‘Sanctity’ in walking in the Tzelem Elohim. It is a Hidden Knowledge of how to evaluate everything done and everything said in the Light of Tzelem Elohim in which man was created. The category of such secrets is called ‘corporeal secrets’. These are not the ‘Higher Secrets’ of the Hidden Just but are, nevertheless, very high level secrets which reveal the ‘Sources’ of the human body.

Let none err to think that such is a Mystic Doctrine or Speculative Philosophy. These are true secrets handed down to a few select sworn-in adepts who already know the entire Torah Tradition. These are real powers.

In the Great Convergence of facts that went into Yeshua’s formation and convinced him that he was the chosen one of John the Baptist’s prophesied ‘Mission’, his decision to undertake that Mission in terms of Padre and son had the purpose of reinforcing the Jew to walk in the light of his Source on the level of Tzelem Elohim. Thus when Jesus says ‘My Father’ he is referring to God, the Creator of man who was created in the Tzelem Elohim, in God’s Image.

Jesus’ Message to the people of Israel was: return to your true ‘image of God’ and to your true ‘likeness’ to our Father in Heaven. Father and son were the means for Jesus to re-teach the children of Israel to walk in the Tzelem Elohim. Clearly, Yeshua did not intend to teach the ‘secrets’ as he had received them in the School. There was, however, A ‘NEW TRANSFORMATION’ of those ‘secrets’ in a ‘New MESSIANIC AND REDEMPTIONAL Form’ which belonged to that particular Messianic Mission undertaken by Jesus. Jesus believed that such a reawakening of the Tzelem Elohim was the means by which the Jews could become ‘Just ones who live in their faith’.

The parameters used by Yeshua were not those of the Doctors of the Law but rather new parameters received at the School and then formed into yet new parameters to be used in public for the sake of perpetrating his Mission. I repeat, the purpose of the teaching ‘son of God’ was that of rebinding the Jew to the Tzelem Elohim which Jesus called ‘my Father’. The ‘son’ was he who walked as the Just person who lived in his or her faith, with the ‘image’ of the universe in which he was created by God. In this sense the ‘image of God’ corresponded with the just way before God, as a son ‘born’ of his father who does that which is pleasing in the eyes of his father.

In truth a son takes on the image of his father and mother and God, Blessed is He, places the soul. A Jew who is just and lives in his faith walks in an image that corresponds to the Image of God, the Tzelem Elohim. In this way the Jew receives his sustenance, both spiritual and material from his Father in Heaven and is called a ‘son to God on High’.

Notwithstanding all the truth of this explanation, the manner in which Jesus taught the concept contained a margin of error and for this reason he has had to admit that also his error added to the false theology afterwards. To say, ‘I am in my Father and my Father is in me’ (John, 14, 11) confuses people’s thoughts. Even more so, ‘I do that which my Father does’ (Ibid, 10, 37). Such phrases lack the counter-position or the warning not to fall into a false idea of ‘small gods’.

Where the Torah in Exodus affirms that the elders ‘saw the God of Israel’ at Sinai, ‘as the brightness of Safire below His feet’ (Exodus 24, 10), Moses in Deuteronomy, reiterates many warnings for not falling into error, ‘you have seen that God spoke to you from fire but no image did you see’.

People get confused: I am in my Father and my Father is in me; I do that which my father does – and many other similar sentences in John’s Gospel.

If it was the way of the short-cut which is then the longer way, this was because that short-cut didn’t foresee the possible disproportioning of the correct measures resulting from it. Elsewhere have we explained that the Root in searching for the Middle-Way derives from the name ASHER and that even Moses, magister noster, in the second (middle) period of 40 days and nights, so hidden in the Torah, attempted to bring down the Torah of the Middle-Way but was not successful. Every proposal of Moses was refused by God who showed him that the Middle-Way which was ‘shorter’, if transgressed, would result in disaster worse than that of transgressing the laws and the precision Commandments of the Torah. Moses desired to find the Way to Israel’s Heart, a heart which once inflamed in the true faith would give positive fruits at every level, as the Just man who lives in his faith. He searched for the Shorter Way in order to arrive at the Middle-Way.

That Middle-Way is bound to the name ASHER. In a certain sense, Moses, magister noster, so totally consternated for reason of the sin of the Golden Calf for which he had to break those first Tablets sat the foot of the mountain, tried to ‘proceed’ in the name EHEYE ASHER EHEYE that he had received at the Burning Bush. Moses had seen the historical course of the entire name whereas his mission was relative to the first name (EHEYE). Seeing the failure of the people, and even his older brother Aronne who was responsible for the people in Moses’ absence, Moses desired to find an opening to the virtues of the heart, a Way that would stimulate the mind and the heart to search for ‘good’ at every level. God said “no”. It was historically too early for such a revelation, and if it were revealed and then transgressed, that would be the end!

In truth, that Way which we are saying is bound to the Middle-Name ‘ASHER’ had its Roots in a New Order of events. The New Order that would issue from it was rooted in the extremely hidden Kingdom of Heaven, as can be ascertained in our writings on the Prophet Elijah, Mordechai the Just and Ester the Queen of Purim; and in the end the attempted revelation by John the Baptist and then by Jesus concerning the Kingdom of Heaven that was descending on earth. That is the revelation of the true Middle-Way through the Virtues of the Heart called the Virtues of Ester. Jesus had desired to give over that Middle-Way with its perfect equilibrium between spirit and action. That ‘Way’ was ‘intertwined’ with the ‘secret’ of the ‘Image of God’, as explained that Jesus wanted to teach by way of the example of Father and son, the Tzelem Elohim in which man was created. In this way the individual, created in the Tzelem Elohim could find the way to being a son to his Father in heaven. The keys of opening that Way were the virtues of the heart practiced in the true faith of the One Living God.

The truth is that there was no permission to reveal that Way because there was no permission to ‘open’ the secret of the Kingdom of Heaven. For this reason the secrets held in the School of the Essenes were closed into an extremely severe Oath. There was no merit outside to reveal it.

Nevertheless many aspects of that Messianic Convergence that fell onto the person of Jesus and through which God’s Design of the Redemption would be fulfilled in the end had to bring on enormous historical phases and steps that had to be in the world well before the actual Final Redemption itself.

(a second document)

In that vision, 2008, Inzago, Italy, Noda received one of the visions in which Jesus spoke to her (there were more than ten times that Jesus came to speak to her). This was after my first draft of Baby Matthew. Regarding the text Jesus said, “Tell Peretz that all the sentences written by him concerning me are correct; and it’s correct to eliminate ‘false sentences’ (in the Gospels) because by eliminating them, you will find me. That which has not yet been said is that those falsehoods constructed around me are based on certain inexact expressions that I myself pronounced with my mouth. The text of Baby Matthew respects the correct equilibrium of the truth.”

Twenty Five years of work on the Correction of Christianity were necessary to have the privilege of receiving these words of admission from Jesus himself. This represents a great historical conclusion to the Correction itself. First of all Jesus ratifies and approves all the preceding writings of the Correction. In all those texts, however, we never used the term ‘to err’ in regards to Jesus. We did speak of a level of his own confusion concerning the expression ‘son of man’ but not of errors. And as far as many expressions in John, these are not considered authentic but rather as later interpolations and we eliminated them, to say: read the Gospels without these expressions. In certain cases, nevertheless, some of those same sentences eliminated didn’t impede me from using them with the purpose of demonstrating certain truths, when re-proportioned in the proper measures, concerning the position of the Anointed Judge of the Completed Kingdom of Heaven of the Final Redemption, the Goel Haim.

We could not have spoken of errors on the part of Jesus, also due to the respect for his messianic position and his messianic sacrifice and of his humbleness recognized by the Teacher Haim in the First Sign of the Stars. That respect grows further with the new revelation that Jesus was the chosen Sacrificed Ram in Isaac’s stead. Even more is that respect for Yeshua enhanced by the new knowledge, declared by the archangel Michael in a dream of Giuseppe ‘Three are the men of the Redemption, Moses, Jesus and Haim’. Thus from our part we couldn’t attribute ‘erroneous words’ to Jesus. Only Yeshua himself could have and must have revealed his own error.

That error spoken of here is not a small one, as Jesus himself explains. The other theological ‘constructions’ held onto Jesus’ own words and the fathers of the Church built false theological conclusions around them. Jesus’ admission here is enormous. Had we realized it previously, however, such would have distorted the parameters that were necessary to establish the Correction. Therefore the admission could not have come previously, that is previous to the Conclusion of the Correction realized in the text of Baby Matthew. With that Conclusion reached, Jesus was able to reveal that which becomes the Seal of the entire Correction of Christianity. Jesus takes on the responsibility of the theological errors come out in Christianity. The lack of precision in certain words and expressions of his created confusion and that confusion led to theological errors.

Jesus would not have said such if it weren’t true. In his humbleness Jesus came (to Noda) to put the Sign of the Seal on the Great Correction of Christianity. And great is the lesson: the Star of Christ comes in virtue of humility. Therefore to Jesus in his humility was it given to complete the Great Correction which comes by way of the Star of Christ in its second coming. Without that admission, a Pillar of truth was missing, a Pillar which we should not and could not erect. Yeshua has placed the Crown on the Correction: In the world I was a man and also in the other world; and every person in the world can err and I too made mistakes at that time.

See then that Jesus himself is making the way for the reconciliation of the hearts. We are all humans and we make mistakes, and also the Religious Traditions can maintain errors for generations, errors that in the end must be corrected. You need humility to recognize that we are vulnerable to committing errors.


I’m writing here Nov. 2009. Perhaps 3 months have passed and there has been an ulterior Completion to the Correction, given by Jesus in a dream to Noda. Noda was in Rome which (surprisingly for Noda) was very beautiful. There was a layer of clean water all around on the ground and there was a pleasant atmosphere. A school Professor, having heard about texts on Jesus of the Final Redemption had called Noda into his office to ask her some questions. Noda was explaining to him something from the Text written by Daniel ‘I Difetti di Gesù’ (The Defects of Jesus) and in that moment Jesus appeared and said, “When one speaks about me, it’s necessary to speak in a sweet manner, filled with love because Christians have learned from me the love for one’s fellow man and they cannot bear hearing ‘hard language’. As far as the Jewish people is concerned, Jews need absolutely not to ask forgiveness for all that which happened 2000 years ago; they have suffered enough in all these past centuries.”

When I heard this dream from Noda and that which Jesus said concerning the Jews, I felt inside a great relief. I understood that also this affirmation had to be made personally by Jesus and not by someone else.

It was understood that the title and even some expressions of the Text the Defect of Jesus were ‘hard language’ and had to be exchanged with sweeter words. We changed the title in ‘Io amo il vero Gesù’ (I love the true Jesus) and I directed Daniel to review the whole text and to add often when he speaks about the fathers of the Church with ‘hard language’ ‘I love the true Jesus’ or variations of the same. In my texts as well I will take into consideration Jesus’ words when I reread them. In any case also here, it’s Completeness was necessary for the Correction which could have been given only at the end and not before. For there where we speak against idolatry, it’s not possible nor desirable to soften our language. After all those corrections, however, it’s possible to relook at certain matters in that optic given by Jesus.

Reviewed: 28, Feb. 2013 Beersheva

[1] This name of the Essene School is of our documents and is not to be found in the documents of Qumran.

[2]. Nevertheless, even the Fourth Gospel has its place in the Signs of the Redemption and some of the sweetest honey can be found in many of John’s Jesus’ sayings after they have been stripped of the bitterest of all deifications and conceptual idolatry ever perpetrated in writing, including the many interpolations of Christians well after John himself. As it stands, however, the text is only burnable, u-bearta ha-ra’ mi-kirbecha (Deuteronomy, 17, 7) . What is valid in it can only be reached in view of the true and Final Signs of the Final Redemption in merit of the Final Goel Haim, in an analysis of how those statements in the mouth of John’s Jesus have a transferal-value to the Final Goel in the Final Sign of the Anointed Judge of the Kingdom of Heaven and in the Final Sign of the Resurrection of the Tzadik Haim. In all history before the Final Redemption, the nations of Christianity, in general, did not have the power to maintain the pure monotheistic faith. Now, however, the Star of Abraham has entered its great 65 year period of the Fourth generation to conclude its 4000 cycle and all idolatry will be destroyed from the face of the earth.


[3] Although Mordechai ha-Tzadik was in the Sign of Isaac himself while Jesus was in the Sign of the Ram whose horns were caught in the thicket, sacrificed in Isaac’s stead.

[4]. Thus the harshness of Yeshua’s words concerning the Doctors of the Law and the warnings of the days of destruction that were ahead and the odious and hypocritical manifestations of ‘religiosity’ sharply proclaimed by him, was an essential element of his mission. That the Gospels were later placed in an anti-Judaic context which has created anti-Semitism ever since, does not detract from the truth of the necessary ‘messianic’ harshness and prophetic warnings to be found in Jesus’ words.

[5]. The Great Eagle, the Rambam, peace be with him, explained that if the Prophet himself does not come, there will be a prophet (or a prophetic mission) in the name and authority of the Prophet Elijah, who will come to correct the hearts etc.

[6]. We may add here that the true reason for which the Prophet himself does not come but someone is sent to fulfill that mission of the reconciliation is hidden in this ‘lest’; for if the ‘lest’ is unfortunately the case and the messenger sent is refused and instead of the reconciliation a curse goes out on the land, what would happen to the world if the Prophet Elijah himself came and was refused!!!

[7]. With this last prophecy in Malachi resolved, we come to a further understanding. The Mission of Yeshua was indeed prophetic and ‘messianic’ but it was also the messianic mission which failed. That failure and all the thousands of negative aspects that projected from it make it extremely difficult to reconcile with the many other messianic prophecies known. It is conflictual. It was ‘messianic’ but its messianism failed in Israel and eventually all the doctrines invented around that mission were totally desecrated with concepts of pagan idolatry. This is conflictual prophetically: if it is messianic, it must also be bound to the other messianic prophecies but in its failure, with its non-acceptance on one hand and its falsified deification etc. on the other hand, how can such a mission be called ‘messianic’?

 There is no clear-cut answer to this but one can begin by looking at the historical reality that ensued concerning the Christian-Jewish conflict as regards Jesus’ messianic position. The Christians show, within the framework of New Testament theology and Christian Messianism, how just about all the messianic prophecies relate to the mission of Jesus. Jews systematically contest their explanations and explain the same prophecies in the light of the as yet unfulfilled Messianic Mission of the son of David that must come, without their referring to Jesus or to his mission. A 2000 year squabble without conclusive conclusions. One might think, perhaps the truth lay somewhere in the middle? But how is that possible when you are speaking of prophecy? Christians relate the New Testament to the New Pact of Jeremiah. Jews refuse absolutely such a thesis. But was the Brit ha-Hhadasha of Yirmiyahu fulfilled by Christianity or wasn’t it? Either it was or it wasn’t!

 The answer does not come until the same last prophecy in Malachi is understood as we have explained it. For once you understand that it is so, how can you define that failed messianic mission of the reconciliation? Ah, here you cannot say that the failed mission was not ‘messianic’ because in order to possess the potentiality of bringing the promised reconciliation of the Prophet Elijah, that mission itself had to be ‘messianic’ as it had to be a mission of salvation. Even if it failed, it was not simply the failure of a mission but the failure of a truly prophetic and messianic mission related to the Reconciliation of the Prophet Elijah, of blessed mentioning.

 Thus the prophecy itself exposes in its manner that in the case that messianic mission fails, history will certainly have a very rough time in defining it clearly because it was truly messianic but it failed to bring with it the messianic realizations that it could have brought, had it been successful. In the same manner, relatively, the other messianic prophecies or at least many of them were such that if that mission had been successful, it would have been bound or it would have become bound to them and all would have been clarified prophetically according to the times that were at hand. Even though it failed, there was, nevertheless, some binding to those prophecies because of the messianic potentiality of that mission but at the same time the messianic realizations and promises were not fulfilled by that mission because it failed. It was for this reason that the Evangelists and Fathers of the Church were able to find allusions in almost all those messianic prophecies to Jesus’ mission while at the same time Jews were able to refute them because of the non-realized messianic promises of Yeshua’s mission. If someone can refute this explanation and give a better one, then he or she is a better Donkey than I.

 Obviously, the fact remains that the failed mission of Malachi could never have found place in Judaism, if not for the fact that it becomes revealed in the end that it was in convergence to the prophetic realization of the Torah Sign of the Sacrificed Ram. It also would not have been possible, had Jesus not proclaimed ‘I am not come to change even a yod of the Torah or Prophets' (Matthew, 5, 18) etc. There is yet another point which justifies the mission of Yeshua even in its failure to bring about the reconciliation etc. Yeshua himself recognized that his was not the messianic mission of peace but the mission of turmoil, strife, war and conflict. He thus accomplished, by his words, the conditions of that prophecy in Malachi, insisting on total observance of the Torah and announcing that his was the mission of the failed reconciliation. Hee-haw!. Christianity instead separated Christians from being able to observe the Torah and they claimed that Jesus was the Prince of Peace. Haw-hee!.