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).
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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')
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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.
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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.
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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.
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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!.