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. - -