Written by: Peretz Green

 

 

MESSAGE OF THE ARCHANGEL GABRIEL

 

You do not understand the kiss of Jacob and Esau

 

in memory of my beloved mother Ann Green

from July 30, 1990 - Menahhem Av, 8, 5750

November 23, 1994 (Houston)

 

 

You do not understand the kiss of Jacob and Esau. Nor do you know that I just kissed with a full passionate kiss the Secret Donkey of the Kingdom of Heaven. Into my room he had descended and I saw him. He was splendid with a shiny skin upon which reflect regal colours of the Palace.

He too saw me, but, alas, it was not exactly me he saw, but Bilaam's famous she-Ass. I too felt the prophecies meeting and we kissed passionately and hugged each other with great love and emotion.

After this he said to me, I am the Secret Donkey of the Kingdom of Heaven. When Isaac gave the blessing to Jacob, Jacob's arms and hands were hairy like mine, because of Esau's garment that Rebecca gave him to put on. If Jacob's hands had not been as those of Esau, he would not have received the blessing. It was a garment with the splendid scent of the natural field and with rugged hair-suit arms that knew the art of hunting. You must be happy then that I have come to become the garment through which you may receive the blessing of the Final Redemption.

So too the Lord used a strategy with the world, when He opened up the mouth of Bilaam's she-ass and let her speak out her mind. For in doing such He taught to mankind that if He so desires, He can make a prophet even out of a donkey. Let it not go to one's head therefore if he has found himself with prophecy, for even the she-ass of Balaam prophesied about the three redemptions when she exclaimed, "Why have you smitten me these three times?" (Numbers, 23: 28)

 The first time it states: And an angel of the Lord placed himself in the way to be a hindrance to him (le-satan-lo); and he was riding on his ass, and his two servants were with him. And the ass saw the angel of the Lord standing in the way, with his sword drawn in his hand; and the ass turned aside out of the way, and went into the field; and Balaam smote the ass, to make her turn into the way'. (Ibid: 22-23).

'And an angel of God placed himself in the way to be a hindrance to him' refers to the First Redemption; for it says here 'to be a hindrance to' (le-satan-lo) - to be as a Satan to him to make him deviate from the way. For reason of the great elevation and great privilege of the redemption from Egypt and the revelation at Sinai, and because of the greatly enlarged free-choice of Israel due to the commandments, 'permission' was also given to the great angel Satan, to interfere directly against the people of Israel.

But, you say, what has this to do with the angel, the ass and Balaam? If we have patience, then, God will allow us to understand this in the end.

The second time it says: "And he was riding on his ass, and his two servants (shnei ne'arav) were with him". This obviously refers to Abraham, our father, who 'saddled his ass early in the morning and took his two youths (shnei ne'arav) with him' (Genesis, 22: 3). And it states: And he said to his youths, "Rest ye here with the ass, while I and the boy go on until there, then shall we bow down and we shall return" (Ibid: 5).

'And the ass saw the angel of the Lord standing in the way, with his sword drawn in his hand' refers to Joshua, son of Nune who saw the angel of God standing before him with a sword drawn in his hand.

'And the ass turned aside out of the way, and went into the field' refers to Isaac who turned aside into the field to pray.

'And Balaam smote the ass, to make her turn into the way' - Balaam here refers to the Lord and the ass to Jacob who suffered many hardships in his life before he completed his oath at Bethel.

You will ask, of course, how is it possible that Balaam refers to the Almighty? This is because Balaam was the only prophet from among the nations. So too the Lord is the only source of all prophecy and He is not Jewish.

And once Balaam can allegorically refer to Jacob or to Isaac or to the messianic ass of Abraham, our father, So might she be compared to Joshua who saw the same angel.

What is all this leading up to? I don't know yet. We must have patience and hope that everything works out for the best.

What then was the complaint of Israel to its master after the first redemption and the revelation at Sinai? The children of Israel were angry because the Lord allowed the Satan to confuse them until they sinned with golden calf. They felt smitten by the Lord, because the great angel Satan had been given complete freedom to tempt them, so as to bring upon them punishments from the Lord. Israel would have been faithful to its Master, if the Great Angel had not been standing there with his sword, making them 'deviate from the way'.

This comes to teach us something of the 'mission' of Israel. Israel is chosen but Israel strays from the way because an angel of God makes it stray from the command of its Master. Then it is smitten by punishments for not having obeyed the Master. Does then the Master not see the Angel of the Lord who is making His messianic people deviate from the way? Yet the Lord makes Himself as one who doesn't see while allowing His angel Tempter to do his work. Israel is angry with its Lord, for He has allowed the astute Tempter angel to do his work. The children of Israel would have preferred to receive a much lesser portion just not to have had to do with the original Snake.

Yet God makes Himself as unseeing and unhearing to Israel's plea. He refuses to withhold from them the true rewards that they gain only by overcoming the obstacles and the tests that the Free Choice Angel puts before them.

The first smiting thus represents the Balaam aspect of that first eternal redemption. It also alludes to Abraham, Isaac and Jacob because of the terrible tests and trials that they were put through. The key word is le-satan-lo; that is, in the Balaam aspect of the first redemption, Israel's rebellion is against the 'Divine' strategy to make them err. They wish not to have part of the principle of 'nora'ah 'alila 'al bnei adam' (psalms, 66: 5) - 'terrible are the decreed-circumstances imposed on man'. Throughout its history Israel's destiny has been to eat the fruit of the Tree of Knowledge, good and evil. Israel is commanded not to sin, and yet it must always sin, and every evil must be allowed to exist until it surfaces and displays itself to the eyes of all. Only in this way Israel is the prophetic-ass, chosen to be whipped by its Lord. Israel is Balaam's she-ass who tries faithfully to please her master's guile. And even if the Archangel Gabriel blocks her on the way and she deviates from the path, her master becomes irate with her and smites her until she comes back to the way, even though it be filled with great dangers. As Joseph who lost his way in looking for his brothers, until the Archangel Gabriel appeared in human guise and directed him back to his ordeal. 'Terrible' are the strategies of Heaven to get the Will of Heaven accomplished.

The prophecy goes on, 'But the angel of the Lord stood in a path between the vineyards, a wall on this side and a wall on that side. And when the ass saw the angel of the Lord, she thrust herself against the wall and he smote her again' (Numbers, 22: 24-25).

This refers to the second redemption and to the messianic mission of Yeshua. The key expression is a 'path between the vineyards, a wall on this side and a wall on this side'. This was the 'messianic-ass who stood in a path between two vineyards each of which was protected by a strong fending wall. The messianic-ass was on the path which unites them, even though each field remains on its own side.

The two vineyards are basically the two traditions prophetically announced as the union of Judah and Tamar, union necessary in order to realise the messianic hope announced with overwhelming force by Peretz and extended to the far ends of the earth by his brother Zerah (as the sun which shines 'zarahh' on the whole world). The two traditions of Judah and Tamar represent 1) the messianic tradition that Jacob gave to Judah and 2) the tradition of the universal messianic priest Malchitzedek to which Tamar was heiress. Peretz was the first Ass, born from the two traditions. Thus the messianic Donkey stands on the road shut in by the two vineyards.

At the time of Yeshua, the tradition of Judah was in the 'Jewish' hands of the Doctors of the Law and the Priests and Levites. But, as explained at length in Sefer ha-Mafli, the 'messianic signs' of the universal tradition of Malchitzedek, as well as the secret tradition of the Prophet Elijah, were to be found exclusively at the School of the Essenes wherefrom Yeshua ate his Bread.

And when he left the School and the Community and he placed himself on the messianic road which unifies the 'two traditions', an angel of the Lord appeared to him and tried to dissuade him from the course that he had taken. 'The road that your master is leading you on is filled with great dangers; for if the people curse, he will be cursed, and you will be called up with him in his punishment, even if you yourself have done no evil'.

So too the first Jewish messiah was afraid of what Israel's rejection might have meant. He even stopped in his tracts for a moment and reflected. He thought, perhaps, that he would return to the School of the Essenes, or that he would go and teach the Torah to other Jews. Yet after a short meditation, he saw that by now it was too late. He was already shut out from both camps.

Therefore the first time she thrust herself against the wall to see if it was still possible to re-enter one of the vineyards. And when she saw that it was not possible, and that her master kept on pushing her to go, for a moment she felt an inner anger. It was a terrible trap and an insidious paradox into which she had been thrown for reason of her prophetic master's desire to make himself a great name. Therefore she thrust Balaam's foot against the wall, so that he might too feel some of the pain for the predicament into which he had brought her. Here now, even an angel of the Lord had tried to stop her from going, but the master would have none of it, nor does he even see the angel.

Balaam's foot thrust against the wall is a prophetic symbol of God's pain, so to speak, when He is in the Balaam aspect of the Hidden Divine Will. This is the Hidden Will that operates secretly without manifesting its true Divine purpose. It is hidden in nature and often in painful situations requiring great patience and forbearing. Also the Almighty God of Israel, in His great mercy, suffers, so to speak, together with His messianic nation, and yet He does not make His mercy manifest to them until the purpose of that Hidden Redemption can be revealed.

So too, at some moment, Yeshua was caught between the warning of the angel of the Lord and the insistence of His Father in Heaven. The foot thrust against the wall by the ass might refer, for instance, to the words of Jesus on the cross "My God, my God, why hast Thou forsaken me"? (Matthew, 27: 46). And the pain of Balaam's foot, refers to the pain, so to speak, of God, for the tragic state of Jews and Judaism in that time and for the necessary messianic sacrifice of the first messianic lamb of God.

Let us wait now to say something about the prophetic parallels of Purim until after the third prophecy, because the three days of fasting refer to all three redemptions.

'And the angel of the Lord went yet farther (continued to pass) and stood in a narrow place, where there was no place to turn either to the right or to the left. And when the ass saw the angel of the Lord, she lay down under Balaam: whereupon Balaam's anger was kindled, and he smote the ass with a stick' (Numbers, 22: 26-27).

Now he starts getting personal. I can still feel that stick upon my back. No, it is terrible. I cannot speak about it, unless, of course the Lord opens up my mouth.

'And the Lord opened the mouth of the ass' (Ibid: 28) - you see now, I knew that I could not get out of it. For if I have to interpret Balaam's ass, I also have to interpret Balaam, and I will not be able to leave my holy Teacher out of it. Yet, if I bring him into it, then I must be punished for speaking about my Master like that. But if I do not explain it, then I am not worthy of being the Donkey of the Go'el and I will not have completed my sign. I am surely on the narrow path and I cannot turn to the right or to the left. I see the angel Gabriel standing before me and my Master is upon me. But I could not say a word; the contradiction is too great for me, so I will just sit down to see what happens.

'and she said unto Balaam: What have I done unto thee that thou hast smitten me these three times'? (Ibid)

When you said to me, "You have not merited, I myself have done it". When you said to me, "If I would have been content with you, I would have let you enter". And when you said to me, "I'm sorry Peretz that you didn't make it in time. Now, it's too late. Even if you cry with triple tears, it will not help". Now what is it that I have done unto thee, Moreh, that thou hast smitten me these three times?

'And Balaam said unto the ass: Because thou hast mocked me; I would that I had a sword in my hand, for now I had killed thee' (Ibid: 29).

God Almighty, no! O my Teacher Haim, Could I ever be accused of mocking you, God forbid a thousand times. I am your faithful pupil. You are the light of my soul. Have I ever mocked my holy Teacher in all the many days that he has taught me? Even from my youth you have known me. Was I ever wont to do such a thing? You who knows me better than all, would I ever do such a thing?

'And the ass said unto Balaam: Am I not thy ass upon which thou hast ridden from thy youth on unto this day? Was I ever wont to do so unto thee? And he said: No' (Ibid: 30).

No, Peretz, it is true, you would never do such a thing. Great is your merit. I have handed everything over to you. You will be a strong soldier in your mission. But suddenly I saw how you had changed and I thought that you were not being faithful, and it seemed to me that you didn't understand me. At that moment I desired to kill you, afraid for what might happen after my death if you would stray from the path that I have shown you. That is what I saw and I was afraid and I desired to save the world from the power I had given you. But then I saw an angel of the Lord standing in the way, with his sword drawn in his hand. I lowered my head, and the angel of the Lord said unto me: Why hast thou smitten thy faithful pupil these three times? For if he has changed, it is because he sees the redemptional promises being fulfilled in you, his Teacher. And if he has thrust your leg against the wall, claiming that you are the promised Goel of the prophecies, it is angel of the Lord prompting him to announce the truth until you will come upon your Chamber. And if he has fallen under you, bringing you down, this is the work of an angel of the Lord for the sake of the Final Redemption, for he is entrapped unto his sign and cannot turn right or left, and the name of the Final Goel must be brought down into the world. Then I said to the angel of God, "No, I was mistaken before you and before God, and now, if it is desired that I repent from this prophesied mission, let it so be". Then the angel of the Lord said unto me: No, leave this thought. For you are the final redeemer who guides the Final Redemption from the Kingdom of Heaven, and Peretz is your Faithful Donkey on earth who eats the New Bread of the Kingdom and brings it down and gives it over to the world. Now all has fallen into place, and only the word of God concerning this final redemption, that is the word that you will reveal for the world".

'Then the Lord opened the eyes of Balaam, and he saw the angel standing in the way, with his sword drawn in his hand: and he bowed down his head and prostrated himself on his face. And the angel of the Lord said unto him: Wherefore hast thou smitten thy ass these three times? Behold I came out to be a hindrance, for the way is perilous from before me. And the ass saw me and turned aside before me these three times; if she had not turned aside from me, surely now I had slain thee, and saved her alive. And Balaam said unto the angel of the Lord: I have sinned, for I knew not that thou wast standing against me in the way; but now if it be evil in thy eyes, I will return home. And the angel of the Lord said unto Balaam: Go with the men; however, only the word which I shall speak unto thee, that shalt thou speak' (Ibid, 31-35).

Perhaps our interpretation has not convinced you, but at least you will not think that the story Balaam and his she-ass so simple. For in it are alluded to all the redemptions as well as the messianic Ass.

The first redemption put the Jewish people directly under the reign of God; but to keep their free-choice at its elevated level, as soon as they deviated from the way, they found themselves directly under the reign of Satan. And just as the Megillah represents the story of the second redemption as it invested in the natural events of Purim, so too the story of Balaam was a prophetic happening, furnishing keys of understanding for the three redemptions and for the messianic sign of the Donkey who eats Bread. Therefore even the Lord may hide Himself, so to speak, in the vests of Balaam or in the vests of Ahhashverosh.

Yeshua had the messianic mission of the ass who stood between two vineyards that shut him in from both sides.

And mine is the sign of the Donkey of the Final Goel, Haim. I cannot turn either to the right or to the left. The Goel Haim, so to speak, rides me and guides me in all my endeavours for the sake of the sign. Also the Archangel Gabriel forces me unto prophetic messages that otherwise of myself I would not want to enter. But sometimes the Lord opens my mouth and I lament prophetically of the incredible contradictions of my Asinine predicament.

But look at Balaam's prophetic predicament:

                        How shall I curse, whom God hath not cursed

                        How shall I execrate whom the Lord hath not execrated!

                        For from the top of the mountain I see him,

                        lo, it is a people that shall dwell alone,

                        and among the nations, shall not be reckoned

                        Who can count the dust of Jacob

                        and number the stock of Israel?

                        May my soul die the death of the righteous,

                        and may my last end be like his! (Ibid: 8-10).

 

Quite contradictory for one who wanted to curse Israel. This prophecy also coincides with the first redemption, when Israel, in order to maintain its holiness was commanded to be separated from all the nations. It was, however, for reason of that separation that also Satan was allowed to exercise his great capacity in full. Therefore through Israel was his full capacity seen, for Satan too is separated from all other angels, by virtue of the free-choice given him to use whatever means he desires to throw Israel down. As the Sages say: The evil-inclination (the intention is to Satan the angel who tempts man by way of the yetzer ha-ra or evil inclination that he is born with) knows the entire Torah. Israel is thus unable to resist all the temptations of the Wise Old Snake and it falls into sin. And when it falls, the nations rise up and they want to curse Israel for its being separated and for its being called the chosen nation.

Therefore the Lord, in hidden garments, sent a prophet who was of the nations, so that through his words, the nations will remember his prophecies. Then will they be afraid to curse the children of Israel, for God has not cursed them, but has blessed them. Then shall the seventy nations come to understand that:

                        God is not a man, that He should lie;

                        nor a son of man, that He should repent:

                        When He hath said, will He not do it?

                        and when He hath spoken, will He not fulfil it?

                        Behold to bless I have received (the word),

                        and when I have blessed, I cannot call it back

                        He hath not beheld any wrong in Jacob

                        nor hath he seen perverseness in Israel:

                        the Lord, God is with him

                        and the glory of the King dwelleth among him

                        God who brought him out of Egypt

                        is to them like the heights of the Re'em

                        For there is no divination in Jacob

                        nor is there any enchantment in Israel

                        at the proper time it shall be said to Jacob

                        and to Israel, what doth God work

                        Behold it is a people that shall rise up as a lioness,

                        and as a lion shall it raise itself:

                        It shall not lie down until it have eaten the prey

                        and have drunk the blood of the slain (Ibid: 19-24).

 

This second prophecy refers to the redemption of Purim, for when Israel repented and cried and fasted three days, it found great favor in Jacob, nor saw any perverseness in Israel. But it is the continued prophecy of what the seventy nations of Esau, the nations of Christianity, must remember: God is not a man. And God fulfils His promise to the chosen Israel, the Israel blessed from the Patriarchs forever. And remember o ye nations that even if Israel was down for a long long time 'it is a people that shall rise up as a lioness' to return to the land of Israel; 'as a lion shall it raise itself' with a strong army to win its wars.

All this came out from the time of the mission of Yeshua, from the two vineyards, for reason of that mission, had to be separated and cut off from each other. And since also the lost sheep of the House of Israel would be among the Christian flocks, there is a note here to be extremely patient, for it is the hidden work of God, until He comes to reveal the secrets of the two vineyards with the messianic ass between them, 'at the proper time it will be said to Israel, what doth God work'.

At the time of the Final Redemption, however, the nations will have already looked back to the history of the Jewish nation, and they shall understand that whenever they came to curse, God had blessed, for they are loved by God, and it is pleasing to Him to see them blessed by others.

'And when Balaam saw that it was pleasing in the eyes of the Lord to bless Israel, he went not as other times to seek enchantments, but he set his face toward the wilderness' (Ibid, 24: 1) . They will re-read the Bible to understand the revelation at Sinai.

'And Balaam lifted up his eyes, and when he saw Israel encamped according to their tribes, there came upon him the spirit of God'. The nations will then understand that the House of Efraim has been among them, and that the reconciliation of all Israel brings to the world the spirit of God. And all together they shall say:

How beautiful are thy tents o Jacob, thy dwellings o Israel.

As streams are they spread forth, as gardens by the rivers edge, as aloe trees, which the Lord has planted, as cedar trees beside the waters. God, who brought him forth out of Egypt, is to him like the heights of Reem; he will devour nations, his oppressors, and their bones will he break, and pierce them through with his arrows.

He coucheth, he lieth down as a lion, and as a lioness: Who shall make him rise up? They that bless thee be blessed, and they that curse thee be cursed. So will it be that millions of Christians among the nations of Esau, will be blessed in the blessing of Israel, when they will be awakened by the prophetic history of Balaam and his prophetic ass.

And that is the reason for which Jacob had to receive the blessing from Isaac, dressed with a garment of Esau, a hair-suit garment from the field. That was a prophetic sign of the fine-odoured children of Christianity who will return to the blessing of Jacob.

Now you can see why the kiss and embrace of Jacob and Esau were so essential for the Final Redemption, that six stars came down over their heads for the joy of the great reconciliation. - -