Written by: Peretz Green
MESSAGE
OF THE ARCHANGEL GABRIEL
Chapter 5 - You do not understand the hidden virtues of the
faith
You do not understand the true hidden virtues of the faith.
Every thought in the true faith is infinitely more valid than all your
meditations on the spherot. You must learn your faith
from the Torah. You may not teach the Torah to teach you the faith that you
want. Neither the Torah nor Prophets taught you to meditate
on Ten Spherot.[1] One
need not put his thoughts on some ‘metaphysical concept’ to perceive God. One
has only to fill his heart with the faith in the Creator of the universe who is
also the Holy Redeemer of Israel and of all mankind. Then will you be guided in
your faith to a deeper comprehension of the faith. Then you see in yourself
elevation, as you search out the defects that you must overcome. For the hidden
virtue of the true faith is that it leads to constant self-correction and a
constant renewal of self-judgement.
This in turn does not allow one to become complacent in his
service to God. Faith is the key which opens the door to the blessing of God
Almighty, not the Mother Aspect of the world of Emanation. Fear of God is the
beginning of wisdom, not the meditation on the Father Aspect of the Way of
Emanation. The true faith in God opens the heart to have compassion on others
and to love His whole creation, not to feel love for Zeir
Anpin, the Emanated Son-God of Aba
and Ima; such a distorted vision closes the heart to
everything except to that which ‘feeds’ Zeir Anpin. The true faith teaches you the kingdom of the faith
and the virtues of that kingdom, not the meditation on the Queen of Heaven, Malchuta, or on the tenth sphera Malchut. The simplicity of the faith in one’s heart brings
the blessing of the kingdom of the faith.
The hidden virtues of the faith in one’s heart are revealed
by one’s own true faith in God. They are not revealed by complex meditations on
the nature of four higher worlds. No virtue is found in such meditations and no
virtues are contained therein and no virtues derive from them. Prayer to the
true Living God opens the heart to the interior virtues that prayer reveals to
the sincere heart; not the prayer to the emanated spherot
of the higher worlds. Sincere prayer to God becomes the Crown of God’s will
upon the person; not the meditation on the ways of the Higher Crown Aspect and
the Thirteen Ways of the Will of Emanation. The feeling of the closeness of the
Divine Presence requires a pure faith and a clean heart, not the love to the
golden calf of Habad. Wisdom requires the silence of
humility, in the realisation of the many hidden virtues that the Lord has
placed in every one of us.
Wisdom is wisdom after it has been put to trial and has
been proven. Not because you call yourself wise are you wise. The Presence of
God, the holy Shechinah will not reside on anyone who
is foolish enough to say: "Look, the Presence of God is upon me",
unless he is prophet sent to say it. The doors of sanctity are closed to those
whose behaviour with other people is not perfect. You cannot fool God with your
sophistoated meditations when your external behaviour
is like a wild boar. You cannot buy wisdom from a book, for you must at first
have a heart wise in its humility, before any wisdom can be acquired.
The taste of true wisdom is not a fleeting mission. It is a
vision of something the soul perceives and which once received never goes away.
But all your visions of zohar origin are fleeting
thoughts and you never come to a true taste. Your fleeting visions themselves
do not give you enough time to taste an everlasting taste. It is only to make
sure that not leave them that they wink at you with cunning strategy and say: "You’re
getting close; maybe the next time around". True taste verifies its own
quality in the consistent comprehension stimulated by its pleasurable flavor. And that comprehension will be constant because it
reflects an understanding of the real world, not of a metaphysical ladder of
concepts which lead you to nowhere.
The virtue of constant renewal is the result of the virtue
of constant correction. For you renew yourself every time you find a defect and
you seek to correct it. Our service to God is not to ‘correct’ the emanated spherot but to correct ourselves .The Lord is not up in
heaven so that you must search the higher worlds to find Him. There is no place where He is not. Not in higher worlds must you
search for Him, but in the true and sincere faith of your heart. There is He
revealed to men, women and children, according to their souls, their deeds,
their cleanliness, their humility and their sincerity. No Zohar
is required in order to find Him and no beard is needed for the fear of God to
enter the heart.
True knowledge constantly renews deeper humility and it
teaches man to recognise his own limitations and the fragility of his own
existence. False knowledge, on the other hand, builds up one’s ego until it
brings him to his downfall. All the kabbalistic
doctrines based on the Ten Emanated Spherot represent
a false knowledge, based on human speculation. But the hidden evil of the false
kabbalah of the Zohar hides
the downfall of its victims until the last, for the arrogance that is created
is inside, in the heart and in the mind, God save us, but the terrible stench
is covered over with religious garments. It is the worst sin against the Torah,
the sin of ‘reading’ the holy Torah from the ‘other side’.
Be simple with the Lord your God, for He loves the virtue
of the simple faith in His Oneness and in His salvation. Do not try to
understand the heavens until you have understood the earth. If you wish to
sanctify yourselves, sanctify your heart to the constant thought of His
Presence. Cling to the Rock of your salvation. Do not cling to Five Divine
Aspects or Ten Emanated Spherot or to the Thirteen
Beard-Styles of the Higher Crown or to the Emanated Messiah of Crownheights, Brooklyn. Walk in simplicity with the God of
your fathers, Abraham, Isaac and Jacob and you will be protected by EL SHADDAI.
Study whatever pleases you and use your joy in the service of God. All these
teachings have i received from the holy Tzadik, Haim, the Final Goel.
[1]. From the Altar of the Prophet Elijah: see dream from Beersheva
With
the help of God, perhaps I can enlighten some of the confused ones on this matter,
but I must warn that if my words are not taken with proper simplicity, they may
confuse you even more. I am the metamorphosed Donkey of the Goel,
reason for which I am the only one authorised to speak with some authority
about this matter in writing. For already before the time of this sign, when I
studied with my holy Teacher, the Tzadik had given me
permission to enter the light of the ‘lower secrets’. I was not, however, given
permission to ascend unto the level of the Hidden Tzadikim.
In truth, had I been given to enter those higher waters, I could not have
received the permission to receive the sign of the Donkey who puts the Bread of
the Final Redemption into Brays etc. (See Sefer Meshullam - 416 Gnomen).
I
can see nothing of what the Hidden Tzadikim see, and
I know nothing of their higher knowledge of the higher worlds above. In the
Signs of the Final Redemption, my position also puts me into the Sign of the
prophesied Meshullam, deaf and blind servant of God. For I am deaf and blind to those higher levels of the Hidden Tzadikim.
The
holy Teacher, Haim, had allowed me, however, to have
a ‘sacred room’ for which I would ask permission each time from the Teacher to
enter and to meditate etc. (The Teacher explained to me many times that such a
permission was exceptional, in that it was ‘before the time’ and that the
Teacher had taken this responsibility upon himself for my benefit). In that
sacred room, I was virtually ‘not in this world’, but above, in secret places
that I was able to reach with the level of permission that I had.
It
is impossible to describe that level and it is prohibited even for me to
attempt to describe it, for whatever I might try to describe in words would be
misunderstood and misinterpreted, notwithstanding the fact that I was only in
the lower waters. There is no way that words can express the substance of this
secret. If you are inside it, you see it and know what it is. But if you have
never seen it, you can have absolutely no idea as to its substance. It is not
of the nature of this world. It is above the material nature of this world.
Before the sacred room, I had of course had years of study in the humility, the
sanctity and the perfection of derech eretz required for that holy privilege. That privilege is
not something light. It permits no mistake. It is of the severity of the
sanctity from Sinai. Any false word or false action could have terrible
consequences. It is totally ‘Kadosh’.
That
I alone have permission to speak about these facts reflects the uniqueness of
this first general sign. I had to have entered the precinct of that sanctity
and be trained for the ascent and to understand the ‘conditions’ of the
sanctity of the Hidden Tzadikim. Afterwards the holy
Teacher, Haim, after that last, long and terrible
suffering, died, and from above the decrees of the Teacher’s being chosen by
God Almighty as the Final Goel, immediately
descended. I was given the position of ‘general secretary’ of the New Sign in
which I announced ‘The Time Has Come’. Now everything had changed. If
previously, I had been given the level of Hidden Tzadik,
I would not have been able to accomplish the Sign of Peretz,
Man of the Signs or of the Donkey who eats Bread. The contrast of levels would
not have permitted it. It was a ‘Scheme’ from above, so that someone who knew
the truth about the 36 Hidden Tzadikim in each
generation would be able to speak about them. This of course happened for the
sake of making known the true identity of the chosen Final Goel,
Haim. It is part of the Redemptional Waters of the Goel’s Donkey.
The
Higher Secrets referred to can NEVER
be received without a Teacher and without the Teacher’s permission. No one in
the world can find the door to these hidden things by oneself, nor can any of these true secrets EVER be
written in books. This knowledge itself, since it is true, is
sufficient to destroy the false pretences of the Zohar
and all the hundreds of books based on its ‘Kabbalah’.
In
truth, people do not know what ‘higher secrets’ are, but because the term
itself stimulates curiosity, people immediately lust for it. Who would not love
to know the ‘hidden things’? The term even creates a yearning of the soul to
find the way which brings it closer to Him. And yet one does not come to terms
with the only true logic concerning ‘hidden secrets’, namely, if they are true secrets, how is it
possible that they be written in books for all to read?
I
am the only Talmid of a true Tzadik,
who was commanded before the Teacher’s death to follow him, and who was then
rejected from that ascent. This was in order to fulfil a sign which serves to
bind the great news of the Final Goel to the earth.
Thus the Donkey brays but the Higher Tzadikim who ‘follow’ the new sign from above, see and understand what the
brays really mean. And in the world people are guided by the same brays in
recognising false lights and in keeping one’s brain well saddled for the times
ahead. And so the way becomes paved for receiving the wonderful news of the
coming of the Final Goel, Haim.
Try
then not to be confused by what I tell you. Do not let the blood rush to your
head before your brain is soothed in the cool waters of well-founded reasoning.
There exists a secret which may be called the Ten Spherot.
Those who are in this secret, namely, the Hidden Tzadikim,
do not mention this term nor speak about this secret, for they are within it
and they have no permission to speak about it or write about it. Any attempt to
describe it would only confuse people and their ‘understanding’ of it could
only be a false one. To speak about the Ten Spherot
is to open the doors to idolatrous thoughts, because a false understanding
leads to false interpretations, and false interpretations of such hidden levels
leads to a false theology which of course leads to idolatrous thoughts (such as
the ‘deification’ of the spherot, such as an
‘associated’ faith, such as ‘separated reigns’ etc.) and in the end to
idolatrous actions.
All
this is what happened when Moses De Leon in Spain, some 7 hundred years ago,
decided to describe his own interpretation of the Ten Emanated Spherot (Crown of Atzilut, the
Intelligence of Atzilut, the Understanding of Atzilut, the Benevolence of Atzilut,
the Force of Atzilut, the Splendour of Atzilut, the Eternity (Victoriousness)
of Atzilut, the Magnificence (Glory) of Atzilut, the Foundation of Atzilut,
and the Kingdom of Atzilut). What he did in essence
was to deify the Ten Spherot and to create the basis
for the great Sin of the Last Days àöéìåú , the final historical
phase of the sin of the golden calf.
Let
that which pertains to ‘higher secrets’ be unto those whom God has chosen to
give them to. For God knows who is willing to support the enormous weight of
the responsibility of those secrets and the Lord sees who is will to undergo
the enormous sacrifice involved in obtaining and maintaining those higher
levels.
For
sure one of the reasons for my not having been proven worthy of receiving that
hidden level was due the fact that deep inside me, after seeing the
excruciating and the terrible physical suffering of the Tzadik
Haim, I lost my desire to suffer. I had seen too much
and also suffered too much in my seeing. Within the limits of the level that
was upon me in those long and silent days, I had even felt that the Holy One,
Blessed is His name forever, would no longer desire the suffering of the Hidden
Tzadikim. It was too much. Although I knew that the Tzadik was receiving on himself a terrible decree of mass
world destruction, God save us, it was too much for the eyes of a pupil to
behold in those 600 days. Great was the privilege of every second spent beside
the Teacher in those very holy days of his final sacrifice.
It
happened perhaps two weeks before the demise of the Tzadik
Haim, that
I came one morning prepared to tell the Tzadik the
thought that continually came to me in that period, but I was unable to say it
until the late afternoon. Then I made a sort of introductory speech to the
Teacher as he lay on his bed. “I feel that I must say something to ha-Moreh. No one of the Hidden Tzadikim
has suffered as ha-Moreh has suffered”.
The
Teacher looked at me and said, “That is true but what do you want to say?”
I
took up my position again, almost as an announcer, and said, “Please forgive
me, Moreh, I feel the spirit of ha-Moreh upon me (I would never have dared to use such an
expression before the Teacher but it came) and I desire to make this
announcement in the presence of the Tzadik and with
his permission. The Teacher himself has said that he alone had taken the decree
upon himself and that none of the other Tzadikim had
been willing to participate in it. It was too great even for them. Even in
their great power and the enormous sanctity upon them they were terrorised by
the decree of destruction which they saw. They stopped in their tracts and were
afraid to approach. They kept quiet and they did not offer themselves. The
Teacher himself explained, when he blessed me with the blessing of Grace, that
in that moment those who had not offered themselves, had not been desired by
God, whereas ha-Moreh alone offered himself and was desired by God. I wish therefore to announce
it officially in the presence of the Teacher and in his permission, that from
now on none of the Tzadikim or even Head of the 36
Hidden Tzadikim ever again have the
privilege of such a sacrifice. After the suffering of ha-Moreh Haim, the Holy One, Blessed
is He, no longer desires a sacrifice or a suffering in any way similar to this.
Does ha-Moreh agree to this?”
Ha-Moreh Haim answered, “Yes,
everything you said is true”.
Later
on, with the coming of the Signs of the Final Redemption, upon reflecting on
that ‘announcement’ I came to realise that the authority behind such a binding
statement regarding the Hidden Tzadikim, cannot be
without the permission of the Prophet Elijah, of blessed mentioning, for he is
the Head of the Men of the Ascent in every generation. For the sake of the
moment, the Prophet had spoken through me, in order that the Tzadik himself hear it while yet in the world and agree to
it. And it had to be spoken by a voice in the world, because it was an
announcement destined to become part of the announcements of the Third and
Final Redemption.
That
was also the announcement which bound the ‘Prophetic Tradition’ of the Prophet
Elijah to the voice of Peretz in the First General
Sign BA HA-ZMAN, the Time Has Come. I myself of course am hardly the Prophet
Elijah, nor, for that matter, am I a prophet or the son of a prophet. I am,
however, a Donkey who sometimes gets ridden on by the ‘higher ones’ so that
their merits come down to earth for the good of mankind. Hee-haw! That is why I
have been given permission to write this commentary on the Message of the
Archangel Gabriel in the name of "From the Altar of the Prophet Elijah".