Written by: Peretz Green

Introduction to Sefer ha-Mafli

* Sefer ha-Mafli contains: 1) The Gospels Corrected 2) the Book "Between the Initial Signs and the Final Signs" and 3) The Salvation of Yeshua. The Renewed Universal Pact for the Descendants of Malchitzedek for the Altar of Malchitzedek in the House of the Redemption is the Pact by which those who are not Jewish of the Altar of Judah or are not converted Jews of the Altar of Efraim or are not Moslems of The Carpet of Islam enter into the Final New Pact of the Third and Final Redemption, in merit of the Final Goel, the Teacher Haim.

Revision in the 17th year of the CS of the FR

The Messianic and Redemptional Pact Renewed

* The New Signs of the Third and Final Redemption, in merit of the Final Goel, Haim, complete all the redemptional and messianic Signs, of the Torah, of the Jewish Tradition, of Purim and also of the Incompleted Messianic Signs of the mission of Yeshua. All these are completed by the New and Final Signs of the Final Redemption. Traditional Christianity cannot be called Redemptional because its theological errors detracted it completely from the pure monotheistic faith. It was, however, a salvation, or at least a partial salvation for the christianized nations as well as for the 'lost sheep of the House of Israel' millions of which, by Divine Providence, are to be found within the Christian fold. That salvation lacked until now the Completed Messianic Signs brought by the Sign of the Donkey who eats Bread which correct the errors enmeshed in that partial salvation and redeems the authenic ‘Universal Pact’ for the Final Redemption.

The Renewed Universal Pact for the Descendants of Malchitzedek on Altar of Malchitzedek of the House of Prayer of the Third and Final Redemption.

The New Testament in its traditional form is, beyond any doubt, blasphemous and idolatrous both for Jews and for Moslems who have received the pure monotheistic faith of Abraham, our father, the faith of the Second Commandment. With the coming of the Completed Signs of the Final Redemption, a Sign of the Star of Christ is given so that the theological errors of all Traditional Theology can be explained and destroyed. Within the framework of that ‘terrible’ Correction, the true redemptional purposes of the mission of Yeshua become revealed.

The Correction deriving from the Star of Christ, is part of the ‘messianic work’ of the Donkey who eats Bread. The texts of the Correction do not contain only the correction of the traditional christian errors, but also the explanations of the Gospels and especially of Jesus' words, as their understanding is now finalized within the confines of the New Message of the Star that Astounds.

* The name Star of Christ, after the Correction, does not remain and becomes called the the Star that Astounds; it is equally the Star of the Signs and the Star of Malchitzedek.

As to the Correction of the christian errors, it is possible to synthesize and to say 'all christian theology is false and idolatrous'. The main points which determine that idolatrous theology are:

1) the Trinity

2) the deified Son of God and

3) the deification of Christ

4) the entire doctrine of the Logos of the fourth Gospel of John;

5) the theology of Paul

6) the virgin birth

The Apocalypse of John is taken under the principle that 'the confusion contained in it is greater than any prophetic veracity that it may contain'

The true historical sign concerning Jesus' birth is revealed.

Concerning this last point, the virgin birth represents a grave 'theological' error. It must, however, be realised that as is the case with the great bulk of the Christian Error, also this error could hardly have been avoided, as we will explain. In general, in all christian tradition, if the theological mistakes had not come out, and in their stead the 'correct measures' of which we are speaking had been accepted, Christianity would not have thrived or it would never have been born. The case of the virgin birth may serve as an example.

The truth is that the 'Sign' of Jesus' birth could not have been perceived in its proper prospective until the coming of the Completed Signs which also finalise the understanding of those Christian Signs so that the entire mission of Jesus is seen in its proper measures. It thus becomes necessary to define that mission accordingly. One definition is that the Mission of Yeshua represented 'the Redemptional Marriage conceived of before its Time’.

Jesus was born under this Sign, and he was conceived by Joseph and Miriam some months before the actual Hhupa and Kiddushin (official Jewish marriage cerimony and sanctification). Obviously this fact had to be covered up and smeared over with a holy aura; otherwise it would have busted Christianity from the bud.

Yet once the Sign is completed and Yeshua himself represents the Redemptional Marriage before its Time, the fact itself is no longer scandalous, but Providential. If Jesus had been conceived in a normal context, he could not have been under that Sign*. He was, however, conceived before the marriage**, a fact representative of the future mission that he was destined to carry.

* see Matthew Corrected for a fuller discussion of Isaiah 7, 14, and see the introduction to Matthew Corrected concerning the original christian error in John the Baptist' deified children of the rocks.

** Marriage is a Sign of the Final Redemption. It often represents the Marriage between Heaven and Earth or the Marriage between the Kingdom of Heaven and the Children of the Kingdom of Heaven on earth, or between God and His chosen people Israel. Marriage is also the symbol of various levels of Reunification which take place during the Final Redemption such as the Reunification of the Nations and Israel, the Reunification of the Ten Lost Tribes of Israel with Judah and Benjamin etc. Marriage is the symbol par excellence of harmony, love and peace. On the other hand Jesus himself declared, "Do not think that I have come to bring peace; I am not come to bring peace, but the sword" (Matthew, 10, 34) etc. Also in other instances we can now clearly see that Jesus knew under which Signs he was doing his mission, although he could not perceive how the realization of those Signs would be in their Completed Form.

Not peace but wars; not harmony but discord; not appeasement and reunification but conflict; not love but two thousand years of hatred for the chosen People of God, the very same People of Jesus, the Nation chosen to withstand the incomprehension of the Nations. *

* in the original text written by me in Italian, just after writing the above phrase, I noted 'today April 26, 1988, in the newspaper Corriere della Sera, the headline reads 'At the U.N. all go against Israel'-

Well before the Marriage did Jesus' mission come.

Two thousand years of the prophesied conflict between Esau and Jacob. Two thousand years of christian wars and christian confusion and sophisticated theological paganism. It is not simple to speak about the salvation represented by Christianity in the Divine Design of the History of the Redemption of mankind. The Final Keys of the Universal Redemption are absolutely necessary in order to understand what it was all about and to justify the term salvation.

Sefer ha-Mafli comes to explain how, in the final analysis, also that Christian Mission was decidedly part of the Divine Design for the Universal Salvation of the Final Redemption. The Final Signs also complete the Incompleted Messianic Signs received at the School of the Essenes as explained at length in the Book "Between the Initial Signs and the Final Signs".

We search here, in this introductory text, for a short-cut in finding an over-all answer for searching Christians and for open-minded Jews to why it happened. We go to the well-known passage in Paul's Romans (11,32) when his spirit revealed to him what he himself could not have understood.

'For God closed us all in disobedience, so as to use mercy with all of us in the end.'

sunekleise gar o Qeos tous pantas eis apeiqeian, ina tous pantas elehsh.

(*) tous pantas - all of (us); not as the King James 'all of them'

We’re hardly pulling for Pauline Christianity of any sort, but the spirit, he explains, opened for him a vision concerning the purpose of the conflict, at the time when the nations will have entered (the Christian Pact). Since Paul was well before that time some nineteen centuries, and we have now received the Final Signs which explain also the ‘Christian Signs’ of 2000 years ago and give the Keys to the Reconciliation to which these words pertain, one can find a certain prophetic validity here.

For I do not want you to be ignorant of this mystery, brothers - so that you may not be wise within yourselves - that hardness in part has happened to Israel, until the fullness of the nations comes in; and so all Israel will be saved, even as it has been written, "The Deliverer will come out of Zion, and He will turn away ungodliness from Jacob. And this is My covenant with them, when I will take away their sins." Indeed, as regards the gospel, enemies for you; but as regards the election, beloved for the sake of the fathers. For the free gifts and the calling of God are without repentance. For as you also then disobeyed God, but now have obtained mercy by the disobedience of these; so also these now have disobeyed, so that they also may obtain mercy by your mercy. For God shut up all in disobediance, that He may show mercy to all. O the depth of the riches and of the wisdom and the knowledge of God. *

* Pocket Interlinear - New Testament - Jay P. Green, Sr., Editor - Baker Book House - Grand Rapids, Michigan 49516

In the Correction, we do not enter Paul's mental torture houses of which his letters are filled. ** And obviously Paul's intentions even in this passage are not our intentions, because he was certainly not envisioning all Christianity as being shut up in disobedience together with the Jews.

** The Correction, however, includes the ‘Signs’ of Pauline Christianity because Paul was the Receiver of the Signs of ‘Christ’ at the time when the 'refusal' of Israel was complete, and those Incompleted Christian Signs were given their chance among the nations. Paul thus became the Messenger of Christ to the Gentiles. In Sign terminology, the Mission of Christ, a sign of the Universal Messianism, such as Isaiah's 'light unto the nations' (Isaiah, 42, 6), takes its form with the mission of Paul and not with that of Jesus himself who offered his mission to the Jewish people. The Universal Messianism is offered only after the Jewish refusal is firmly established. So too the Church of Christ which came unto the nations was of Paul and not of Jesus! Together with those Signs of Christ received by Paul came the 'Christian Spirit' which was bound with them. Now by way of the Completed Signs we can perceive the limitations of that ‘Christian Spirit’ that spoke from within the limits of the Incompleted Messianic Signs. Aside from this it must be remembered that even the Prophets of Israel did not know the secrets of the Final Redemption and the prophetic visions that they received of the future redemption gave no understanding of how those future events would be realized (see Rambam, Mishnah Torah, hilchot melachim).

The Correction given by the Star that Astounds is basically a two-fold Correction of 12 years. I am presently writing here in the twelvth year of the Sign of the Donkey who eats Bread. The first six years were under the Sign of the Correction of Christianity and the second six years have been under the Sign of the Great Reform in Judaism.* The two Corrections, however, are quite distinct and separate, but both are destined to change two completely different worlds of thought.

* (I am now revising this text in the 17th year of the CS, it is May 1999)

It is true. God had closed us all in complete non-understanding concerning the Final Redemption. And it is true that the Completed Signs, in merit of the Final Goel, Haim, reunite Jews and Moslems (why didn't Paul's spirit show him the coming of Islam?) and the Lost Sheep of the House of Israel and the Descendants of Malchitzedek in the true faith in the House of Prayer of the Final Redemption. It is also true that the Initial Signs and the so-called 'Mystery' of the Incomplete Christian Signs, when they are corrected by the Star that Astounds, represent a marvelous New Light and New Spirit for all those who understand it. God has indeed closed us all into a harsh blindness, in order to open our eyes to a great New Revelation in the end **.

** see a full explanation of the passage in Paul Corrected. It is enough here to explain that 1) in order for that mission of Jesus to become retrospectively valid, it must be accepted by the Jewish people; 2) in order that it be valid for the Jewish people, it must, first of all, be stripped of all its theology etc. and strictly made to re-enter the confines of the Second Commanment etc. 3) after this, in order for it to be accepted by Jews, the validity of the messianic Signs of Yeshua must be demonstrated and their meanings revealed and it must be shown that they were indeed necessary for the completeness of the Final Redemption, the Geula Shlema. All these are demonstrated through the Final Signs and explained in Sefer ha-Mafli. And I, together with my Animal friends, am in the Sign of the Donkey who eats the Bread of this wonderful New Revelation. Hee-Haw. That’s why I catch on to the 'Mystery' that Paul got so head over heels about. Hee-Haw!.

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some generalities concerning the mission of Yeshua and its relationship to the Universal Pact

When we spoke in the first years of the Renewed Pact * in counter-distinction to the New Pact **, our intention was to recall the transition of the usable material of the Christian New Testament into the 'Renewed' Pact *** of the Final Redemption. Once this transition was made, however, the Christian Signs were no longer valid and all Christian terminology was discarded and thus there was no longer need for the term 'Renewed Pact' because all is resolved in the resulting Final New Pact.

* ha-brit ha-mehhudeshet, this was the new term for the transition etc.

** brit hhadasha, this term is taken from Jeremy 31,30

*** in truth, also the Ancient Pacts of the Patriarchs and of the Torah from Sinai are 'renewed' in the Final New Pact, but the New Pact, in essence, renews the Ancient Pacts without having to be called the Renewed Pact. The Renewed Pact had to exist during those first years of the Christian Correction because also the Christian Pact based on the mission of Yeshua was being corrected and 'Renewed' for the Final New Pact by way of the Correction.

Since, however, in the House of the Redemption, the Altar of Malchitzedek (Altar of the Nations) is dedicated largely to people born in a Christian context, the Renewed Pact took on a particular significance. Those of traditional Christianity, without the Correction and Renewal of the 'Christian Pact', would have had no place in the House of the Redemption. It represented that new form of ‘Illumined Christianity’ which permitted the transition into the Completed Redemptional and Messianic Signs of the Final Redemption. Thus the transitional Universal Church was given to fill in the gap created in those first years. That new form of ‘Christianity’ with its Universal Church, however, was only transitional and in the 5th year of the CS, we were warned to purify the Final New Pact of the Signs of the Christian Correction and the term Renewed Universal Pact remained, without traces of the name Christian or Christianity attached. The use of a term such as Renewed Pact of Universal Christianity or of Illumined Christianity would be an error and would, in the long run, bring more confusion than clarity. There is no true ‘Christianity’ in the FR and its terminology has no place in the Final New Pact.

The Sign of the ‘Second Coming’ of the Star of Christ * was given for the sake of the correction of Christianity, to correct, purify and re-explain Christianity and to finalize the explanations of Historical Christianity within the framework of the New Pact of the Final Redemption. The official name of this new form is The Renewed Universal Pact for the Descendents of Malchitzedek of the Altar of Malchitzedek (Altar of the Nations) in the House of Prayer of the Final Redemption **.

* If it had come under any other name, such as the Star of Malchitzedek or Star of the Messianic Signs or Star of the Signs etc. there would have been no way to correct Christianity or to include the ‘historical mission of Christ’ or better the prophetic historical realisation of the Mission of the Sacrificed Ram in the Redemtional Pact. The mission of Yeshua, however, is part of the Redemptional Design in history and it must, therefore, be included in its true proportions in the FNP.

** this name sufficiently separates it and sets it apart from any other form of 'Christianity'.

Those of the Altars of Efraim and Judah do not have need, properly speaking, for the Renewed Universal Pact. They are in the New Pact and follow the New Law and the New Rite. They are either Jewish by birth or 'New Jews' converted in the House of Prayer on the Altar of Efraim and they follow the Jewish Law as it has been adopted into the New Law * .

* also those of the Altar of Malchitzedek are in the New Pact and follow the New Law (and the New Rite), but they do not follow the 'Jewish' laws of the New Law in which they are not obligated. The New Law itself distinguishes between these two general categories as well as making the finer distinctions between the Altar of Efraim and the Altar of Judah.

One may then justly ask, "if so, what signifcance does this new corrected form of Christianity have for all those of the Altars of Efraim and Judah in the House of the Redemption?"

The answer, indeed, is not so simple, but I attempt to formulate some simple answers. The Renewed Universal Pact definitely does have significance for the entire New Pact and not only for those of the Altar of Malchitzedek for the nations because it carries the Universalism which pertains to the entire Final New Pact.

The transition - Christian New Testament Corrected - Renewed Universal Pact - New Universal Pact for the Descendants of Malchitzedek of the Final New Pact:

1) has allowed for the ‘reunification’ between the Newly formed faithful of the nations and the traditional Israel of the Promise, as alluded to by Paul's spirit in Romans, reported above; and

2) explains many extremely important universalistic prophecies concerning the Final Redemption

3) explains certain extremely important terms of the Final Signs which derive from the Initial Messianic and Redemptional Signs * that became the foundation of the original Christian Signs; these terms without the knowledge of the transition from the Initial Signs to the Christian Signs and the revelation of the Final Signs could not been understood from Jewish tradition by itself, such as the two Completed Signs of the Anointed Judge of the New Kingdom of Heaven or the Resurrection of the Final Goel, Haim.

* i.e. even though the terms are completed now, they derive from the Initial Signs found at the School of the Essenes, the Signs from which Christianity was later born by way of the mission of Yeshua, the subject matter explained in "Between the Initial Signs and the Final Signs".

The Final New Pact of the Final Redemption must include the New Universal Pact for the Descendents of Malchitzedek. It is an integral part of the FR. We must, however, understand the place of the New Universal Pact within the context of the Final Redemption.

In the Prophetic Scheme of the Redemption as it becomes revealed though the New Pact of the Final Redemption, the redemptions are three corresponding to the three Patriarchs Abraham, Isaac and Jacob. The place of Mission of Yeshua in the Prophetic Scheme of the redemption is alluded to in the Torah in the Ram Sacrificed in the stead of Isaac and it is alluded to in Prophets in the last prophecy of Malachi of the ‘first unsuccessful messianic mission’. Both of these aspects of Yeshua’s Mission are explained at length in the texts of Sefer Ha-Mafli.

Israel did not merit to recognize anything of those Initial Signs, as explained in the Correction. In retrospect, however, you would not have had Jacob if you didn't have Isaac and you wouldn't have had Isaac if not for the sacrificed ram at the hands of Abraham, our father.

That sacrifice, however, was placed there by Providence and was accepted by the God of Abraham in place of Isaac. The understanding of this will eventually change the historical Jewish attitudes towards that original 'messianic' mission of Yeshua. Its truth and its concepts will eventually be uplifted from the hidden waters unrevealed previously even to the Prophets and to the great Sages of Israel.

Jesus was right in saying that he is written in Scripture. He may have preferred to be the prophet-similar-to-Moses but, instead, he was the sacrificed ram whose horns got caught in the thorn-bush, an allusion to the 'complications' of all Christian theology.

The fathers of the Church and hence Christianity, of course, mistook him for the Prophet-similar-to-Moses, but Jesus attests to the messianic 'sacrifice' that he will have to make, a sacrifice which is not mentioned concerning the Prophet-similar-to-Moses.

The truth is that Jesus himself could not have understood truths which would be revealed only at the time of the Final Redemption, and he could therefore not have understood exactly his place in Scriptures or the exact definition of his own messianic mission.

But he knew that a ‘messianic mission’ was upon him and that the Initial Messianic Signs studied in secret at the School of the Essenes were true Signs. By studying the Final Signs it becomes understood retrospectively how the 'messianic' signs of the Torah and Prophets were 'seen' by him around his own person and the reasons for which those ‘prophetic signs’, had to 'pass through' him in order for that messianic mission to take place. And since that mission, being part of a Divine Decree for the sake of the Final Redemption in the future, had to take place, the result is that his mission cannot be called other than ‘messianic’ that is, a ‘mission’ of salvation bound to the purposes of the Final Redemption. Two lines of salvation were involved here, one for the salvation of Israel involved in the Sign of the Sacrificed Ram in Isaac's Stead and one, a ‘partial salvation’ that went out to the nations of Yaphet-Esau in preparation for the Final Redemption that would eventually come, the ‘failed mission’ foreseen in the last prophecy of Malachi.

Thus the place of the Sacrificed Ram in the New Pact is relative to its functional role in having allowed the Third and Final Redemption to be complete also for the nations.

The three Patriarchs of themselves, however, cannot refer to 'unsuccessful' missions, and they must correspond to the true terminology of redemption. Therefore the Second Redemption, under the Sign of the Mission of Isaac, refers to redemption of Purim, in which the entire Jewish people was redeemed, at the hands of Mordechai ha-Tzadik and Queen Ester, from entire destruction.

We thus distinguish in the Final New Pact between ‘the 3 Goelim (redeemers) of Jewish history’ Moses, Mordechai ha-Tzadik and the Final Goel, Haim, and between ‘the 3 men of the Redemption’ Moses, Jesus and Haim. We have as well the Sign of the Tzadik who is announced 3 times, referring to the Prophet Elijah, Jesus, in the Sign of the Resurrection and the Final Goel, Haim, in the Completed Sign of the Resurrection. This latter is in reference to the declaration of the Final Goel, "Tell them that I am the Tzadik who is announced three times in history" * .

* in dream received by Giordano Levi in 1985. -

It is thus by way of the Universal Signs ‘redeemed’ from Christianity that the Final Goel is not only the Goel of the Jewish people, but also the 'Universal Goel', the Final Goel for all nations. We have received the Sign of the Goel, Haim, who embraces the simple folk of all the nations and says to each one with fervent and heart-felt warmth, "We are all of the same flesh". **

** in dream of Adam Kamkhaji, Beersheva 1990;

This universality itself could not have been achieved, if, at a previous stage in history, those Initial Messianic Signs had not existed, and had not been 'opened' for the nations.

Nor could those Signs have been opened unto the nations, if not by way of Israel's 'refusal' of that 'mission', the mission representing those same Signs.

In this sense, as Paul’s spirit claims, Israel's ‘refusal’ was a grace unto the nations, eventhough the nations were 'locked' into an error by it. Israel's refusal, notwithstanding all the reasons for justifying that refusal, was of itself an error, the result of previous errors, into which it too had to be locked until the Final Redemption. At that time it becomes understood that God had closed us all in disobedience in order to show His grace upon all of us in the end. All of us, Christians and Jews alike were closed into a decree of non-comprehension concerning that tragic mission of salvation undertaken by the Sacrificed Ram of prophetic history.

Thus the New Universal Pact, coming for the particular necessity of the 'Renewed Christians' no longer called Christians but the Descendants of Malchitzedek, gives over the universality of the Universal Signs of the Final New Pact. The New Message of Comprehension concerning that 'historic knot' that had to be untied in order that the universal requirements of the Final Redemption be resolved, represents a marvelous New Light to be contemplated by all with great enthusiasm and wonder.

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the Seals and the Gates of the Final Redemption

After studying the introductory remarks concerning the position of the New Universal Pact for the Descendents of Malchitzedek on the Altar of Malchitzedek, in the House of the Redemption, we must begin to introduce the form of the New Pact itself.

The New Universal Pact, as explained above, is an integral part of the Final New Pact and cannot be presented outside of the context of the entire Final New Pact.

It would be an incredibly difficult task to find the form of the FNP if not for the Marvelous 6 Great Signs themselves of the first year and their doubling in the second year. The Signs themselves are 'Marvelous' in every respect and they themselves give over the form and all the basic elements of the FNP. As the Sign of the Donkey proceeds, the contents of these basic elements are enlarged, explained, defined and formulated in writing with more precision and are established within the various books of Sefer Mishnat Haim, with the help of the Almighty Lord, our God.

The 6 Great Signs establish the essential reference points of the Final Redemption in terms of the Final Goel, in terms of time, in terms of the Stars of the Redemption, in terms of the Anointed Judge of the New Kingdom of Heaven, in terms of the New Universal Light emanating from the House of the Redemption, in terms of the Sign of the Donkey who eats Bread and the messianic signs coming afterwards, in terms of the 'prophetic' Fourth Generation and in terms of the Resurrection of the Final Goel, Haim. Without these fixed reference points it would be impossible to 'open' the Redemption, and only by 'opening the Redemption' can the Redemption then be explained. In any other way, one could at best be a doresh pesukim (someone who tries to explain the Geula Shleima from the verses of the Torah and of Prophets etc.) which has nothing to do with the reality of how the Final Redemption is revealed.

We shall assume at this point that the reader is familiar with the names and the basic contents of the Six Great Signs in the dream-forms in which they were given, together with the First General Sign, the Time has Come. These Seven Signs represent the Seals (Hhotamot) of the Final Redemption.

In the same manner that the Signs came in the first year and were then doubled in a completed form in the second year, the opening Seals must thus be completed by the Closing Seals. And since the first two years also represent the first two periods of six years, it is therefore necessary to complete twelve years of the sign before using the Seals to close the texts. *

* this is probably alluded to in the prophetic expression 'the Seal that opens and does not close, that closes and does not open' (check ref.) - Once the Signs come, they open the Redemption and this opening no longer closes. The same Signs, however, must be closed, fixed and sealed, at the end of 12 years, in such a manner as to preclude their being changed or 'tampered' with or misinterpreted after their closing. (if on the other hand, the Signs are stolen and changed and tampered with, as has happened in the case of the rebellion of Genzano fully documented by us for study purposes, that which has been taken is not yet complete and what issues from them is yet a falsified non-equilibrium; how much more so if the Signs are of the first 6 years only and how much more so if they are in any way changed, everything that might derive from them is false). Time is needed, however, to establish all the principles and to describe them in clear language. Twelve years are given for establishing those basic 'Sealed Texts' (which are the Foundation Texts of Sefer Mishnat Haim). By way of great miracles of the Living God, day by day and hour by hour, does one reach the twelfth year in one piece. Blessed is the Lord, our God, who has made me His Bread and who has not abandoned me for any other kind.

More precisely, the twelfth year is called the Year of the Seals ** . This means that the texts prepared until the end of the eleventh year are 'finalized' (as much as possible) and 'sealed' by the end of the twelfth year. This is extended, however, to the 13th year, called the Year of the Great Seal of the New Purim. (see Great Seal of the 13th Year) (nevertheless, the Great Seal continued until its final closing at the end of 16 years and Pesah of the 17th year 5759 - (1999) is given in the Sign as the Pesah of the Fourth Generation. See documentation and the Final Seal itself in the 13th Chapter of "The War against the Zohar"). -

** see below the conversation between Peretz and the Donkey concerning the Key to the fiftieth Gate, and the dream in which the Teacher Haim warned me not to close the Gates with the Nune of Neshika when now it was time to close (but not seal) them with the Nune of Nashkeh. In fact the twelfth year is in the Sign of the Kiss (Neshika) between Jacob and Rahhel. The Nune (Hebrew letter = 50) represents Fifty Gates of understanding of the New Pact. The text which I am here re-writing in the Key of Neshika was previously written, but not sealed, in the first period of 6 years in the Key of Nashkeh - we shall give drink- (to the lost sheep of the House of Israel, and to the masses at large). This text is being re-written in the Key of Neshikah, the Kiss between the Altars of Efraim and the Altars of Judah. I had been warned, "If you have precede Neshika to Nashkeh you will fall in a pit 12 feet deep". Thus I knew that the Neshika had to wait for the Twelfth Year, the Year of the Sealing of the New Pact, God willing.

A 'sealed' text means that it already contains the necessary equilibrium to be presented to the world, if such a presentation be warranted by the Signs. The texts cannot be sealed before the end twelfth year because the new equilibrium that arrives at the end of the 12th year has already discarded the margins of errors of the Signs of the 1st 6 years and the Signs of the 2nd 6 years. Basically these margins of error are due to the Signs of the Christian Correction of the 1st period and the Signs of the Great Jewish Reform of the second period. Thus the texts sealed after the twelfth year are without any margin of error, having acquired the Completed Equilibrium *** of the Final Signs of the geula shleima.

*** there were, of course, many errors committed and many lackings in general but we are speaking here of virtually unavoidable errors because of having to work in the Christian Correction and then in the Jewish Reform; this is what I mean by the two basic margins of error. It is similar to being on one extreme and then going to the other extreme and then finding the just Middle. During the Christian correction of the 1st period, it is impossible not to be drawn too close to the Christian Signs; if you don't enter them, you don't get them, and if you don't get into them you can't correct them. But the New Light of the Star of Christ in those first years of the Christian Correction is immensely bright, illuminating ALL HISTORY with one sole stroke of the Sign of the coming of the Final Goel of the Great Redemption of mankind. It is no less incredible than the Light of the birth of Christianity in its own time, but this time the Seal of Truth comes with it; it is 'guaranteed' from the Giver of the Signs that it is as true as the Revelation at Sinai. It is the Key to the true Reconciliation between the Christian world and the Jewish world. It illuminates the mind in the truth of God's Design in history for arriving at the Final Redemption.

In those first years, we did not yet know of the existence of the Altar of Efraim or the Altar of Judah. We still had the first forms given by the Signs then under the Christian Correction, the Altar of the Prophet, the Altar of the Anointed Priest, the Altar of Malchitzedek, the Altar of the Universal Church and the Altar of the Universal Synogoue. Such was the equilibrium then needed to effect the reunification of the true history of Yeshua’s mission and the Jewish Tradition. It was a true equilibrium needed for that purpose but it was not yet the true equilibrium of the House of the Final Redemption (which was then still called the House of Prayer for all the nations).

Only at the end of the Correction period, we were informed by signs that the Signs of the Universal Church, after the due Correction of traditional Christianity, had become a 'dead weight' and had to be 'discarded' completely. We had taken what was needed of those Signs for the purpose of Correction and Reunification. When these were accomplished the 'entity' of a Universal Church in the House of the Redemption became a 'dead weight' not to be tolerated among the true forms of the Redemptional House of Prayer. But without the Universal Church, the counter-positioned Universal Synagogue had little or no meaning. Thus after discarding the Signs of the Universal Church, the Signs revealed what had been lying in wait in the kernel of those Altars and there arose the Altars of Efraim and Judah.

This radically changed the equilibrium of the House of the Redemption, because in place of the Universal Church, we now have the Altar of Efraim, a 'Jewish' Altar for the lost sheep of the House of Israel when they return within the confines. Their purification from traditional Christianity, together with their roots from Sinai, brings them back to the Jewish people, as Jews, converted on the Altar of Efraim. Yet if not for that previous purification of the Universal Church, one could not have saved the lost sheep to bring them home. At that point it also became clear that those who were of the lost sheep of Israel but who did not yet have the force to be converted on the Altar of Efraim, found their place on the Altar of Malchitzedek and a Sign arrived to Daniele to explain that they were to be called the Descendants of Malchitzedek.

The second margin of error, under the Sign of the Hidden Redemption of Ester, for the Reform in Judaism, comes because of the need to come to grips with the reality of a true Reformed Judaism desired by the God of Israel for the Jewish people of the Final Redemption. To have a reformed Judaism that fulfills the requirements of all the commandments in which Israel is commanded, while at the same time recognizing the extremely different levels of spiritual needs among the Jewish people, is mind-boggling to say the least!

If, in the first Correction, the margin of error is in being too close to traditional Christian terminology, in the Jewish Reform, the margin of error is in distancing oneself too far from traditional Judaism. In truth there is an enormous difference the two extremes because in the first, the tradition itself is false while in the second the tradition is the true one.

We are now in the week before Pesahh 5755. The above text concerning the Renewed Universal Pact is based on a very long text written in the first period in Italian. That text was not valid because it still contained a margin of error, both in terminology and in contents. At the beginning of this year, I rewrote the above, correcting previous margins of error. I am here re-writing the text and I am applying the New Equilibrium after having received the final indications for correcting the margin of error, not so much for the second period of 6 years, as for all 12 years, this because all the Messianic Signs, those of the hhamor, mashiahh ben yosef of the 1st period and those of the hhamor, mashiahh ben david of the 2nd period. Together, these ‘messianic signs’ brought me to the error of believing myself the Messianic Donkey and thus a Messianic Sign, when in truth I am in the Sign of the Man of the Signs who announces the Completed Signs of the Final Redemption, among which are the Messianic Signs, both of yosef and of david, brought by the Donkey who eats the Bread of the New Revelation. (see Diary of Donkey with Three Eyes).

The correction for the margin of error properly of the Signs of the Jewish Reform came to a head in Israel when I received the dream in which the Final Goel, Haim, rebuked me and said, “I have just come from a meeting with Moshe Rabbeinu, and he told me to tell you to take away the sin from your mouth that you spoke last night”. That was when I was falsely led into thinking that it upon me to renew the Torah and I had said it to Sara (Markus) the night before. Without my realising it the incredible effulgence of the Great New Jewish Reform had distanced me from the basis. That dream also gave the corrected measures of what is entailed by ‘renewal’ of the Torah. see documentation - - -

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Here are the Seals in the New Equilibrium of Neshika.

1 - Seal of the Signs of the Man of the Signs.

2 - Seal of the Signs of the Stars of the Final Redemption.

3 - Seal of the Signs of the Anointed Judge of the Kingdom of Heaven

4 - Seal of the Sign of the New Light of Hhanukat ha-Hhanukot.

5 - Seal of the Signs of the Donkey who eats Bread

6 - Seal of the Signs of the Fourth Generation and Signs of the New Construction

7 - Seal of the Sign of the Tzadik Resurrected, the Teacher Haim.

The Teacher, Haim is the Third Goel (redeemer) of Israel as he himself declared in the Sign "Tell them that I am the Tzadik who is announced three times (in history)". We have interpreted the ‘three times’ to be three times three or three redemptional sets of three. If we speak strictly of the term Goel, this refers to Moses, to Mordechai and to the Final Goel, Haim. If we speak of the Three Men of the Redemption, this refers to Moses, Jesus and the Final Goel Haim. If we speak of the announced Tzadik ‘announced’ three times, this announcement is in reference to the Sign of the Resurrection and refers to the Prophet Elijah, to Jesus and to the Final Goel, Haim. To avoid confusion we use the term Final Goel (goel ahhron).

Concerning Yeshua’s being called ‘Tzadik’ (an extremely problematic term in reference to Jesus) this does not refer to the level of the Higher Hidden Tzadikim nor is anyone to be put into comparisan with the level of Moses, our teacher. The level, instead, correlates to the ‘Just man who lives in his faith’.. The level of the poor Messianic Ram is also called Tzadik in terms of the Messianic Justification of his mission and especially his sacrifice which was accepted before the Lord, our God, as proven by the Sign of his resurrection.

The Seals follow the Signs. Aside from the first general Sign ‘The Time has come’ sealed as the Sign of Peretz, Man of the Signs, the Seals of the Redemption are the Seven Seals of the Final Goel, Haim, establishing the Final Redemption in the world.

These Seven Seals are also in correspondance with the Seven Prophetic Circles.

7th Prophetic Circle	Seal of the Tzadik Haim, Resurrected	The Redemption – I AM THAT WHICH I AM אהיה אשר אהיה
6th Prophetic Circle	Seal of the Fourth Generation and Seal of the New Construction	The Wars of the God of Hosts ה'' צבאות
5th Prophetic Circle	Seal of the New Light of Hhanukat ha-Hhanukot	The Third and Final Redemption of Mankind - the Lord, God Eternal ה'' אל עולם
4th Prophetic Circle	Seal of the Donkey who eats Bread	The Signs of the Donkey Work - The Living God אל חי
3rd Prophetic Circle	Seal of the Anointed Judge of the Kingdom of Heaven	Salvation to the Nations - God on High אל עליון
2nd Prophetic Circle	Seal of the Stars of the Redemption	Redemption of Israel - in the fear of the Lord, our God ה'' אלהינו
1st Prophetic Circle	Seal of the Sign of the Man of the Signs	the Love of God - EL SHADDAI אל שדי

There are other ways to make the correspondance, but the main point is that between the Seals of the Redemption and the Prophetic Circles of the Redemption there is a correspondance, just as there is a correspondance between the Great Signs and the Prophetic Circles. These Prophetic Circles will be discussed elsewhere - -

Now we come to the lists of the 49 Gates (and then the 50th). The Seven Seals, as they encounter the Signs, so to speak, open Forty-nine Gates, giving Seven Gates for each of the Seven Signs (the Six Signs with the Fifth Sign doubled in Sign of the Fourth Generation and Sign of the Construction).

In the Sign of the Stars, the Seven Seals open Seven Gates:

1. The Gate of the Book of the Stars of Abraham, our father.

2. The Gate of the Star of the Construction that lasts in time

3. The Gate of the Star of the Redemption

4. The Gate of the Fourth Displaced Star

5. The Gate of the Teacher of the Stars of the Final Redemption

6. The Gate to the Star of the Anointed Judge of the Kingdom of Heaven.

7. The Gate of the Star of Christ come in virtue of Humility

The Seven Seals in the Sign of the Kingdom of Heaven give Seven Gates:

8. The Gate of the Palace of the Kingdom of Heaven

9. The Gate of the Kingdom of Heaven, the White Marble Steps of which reach the earth

10. The Gate of the Anointed Judge of the Kingdom of Heaven

11. The Hidden Gate of the Teacher, Haim

12. The Gate of the Steps of White Marble to ascend the Virtues

13. The Gate of the Marvelous Stones of the Kingdom of Heaven

14. The Gate of the New Protection of the Kingdom of Heaven.

The Seven Seals in the Sign of the New Light give Seven Gates:

15. The Gate of Hhanucat ha-Hhanucot, the Inauguration of the House of the Redemption

16. The Gate of the Great Illumination of the New Message

17. The Gate of the Unification between Jews and the Descendants of Malchitzedek on the Altar of Malchitzedek in the House of the Redemption

18. The Gate of Unification between Arabs and Jews on the Prayer-Rug of Islam in the House of the Redemption

19. The Gate of Unification between the Lost Sheep of Israel and Judah on the Altars of Efraim and of Judah

20. The Gate of the School of Shoshannah of the House of the Redemption

21. The Gate of the New Priesthood in the House of the Redemption

The Seven Seals in the Sign of the Donkey who eats Bread give Seven Gates.

22. The Gate of the Signs of the Donkey who eats Bread.

23. The Gate of the Donkey who licks the Stones of the House of the Redemption (each one has a Marvelous taste of its own, if you have Donkey-buds on your palate)

24. The Gate of the Donkey who Brays (this wouldn't be so special if not for the fact that his Brays can be understood in every language)

25. The Gate of the Donkey who brings the Good News (you coudn't get it straight if it weren't from the Donkey's mouth)

26. The Gate of the Marriage between the Donkey and the Tail of the Donkey (I'll tell you the tale of my Tail as she wags between the stars and the earth)

27. The Gate of the Donkey dressed as a Lion (I roar like a lion but I have the heart of a Donkey)

28. The Gate of the Donkey guided by the Goel (how would the Donkey know the roads if the Goel didn't pull him by my ears)

The Seven Seals in the Sign of the Fourth Generation give Seven Gates and then Seven.

29. Gate of the Seventh Prophetic Circle אהיה אשר אהיה -

30. Gate of the Sixth Prophetic Circle ה'' צבאות -

31. Gate of the Fifth Prophetic Circleה'' אל עולם -

32. Gate of the Fourth Prophetic Circleאל חי -

33. Gate of the Third Prophetic Circleאל עליון -

34. Gate of the Second Prophetic Circleה'' אלהינו -

35. Gate of the First Prophetic Circleאל שדי -

The Seven Prophetic Circles, as the Sign of the Fourth Generation, is double, that is, they give both negative prophecies and positive prophecies. Thus are there seven categories of sin which must be denounced from within the negative prophecies:

1. sins of hatred between people

2. sins against God, for lack of faith

3. sins against nature

4. sins against the spirit

5. sins of the tongue

6. sins of the Tower of Babel

7. sins of the Golden Calf

On the positive side the Seven Seals give Seven Gates of the Beloved Construction of the House of the Redemption:

36. The Gate of the First Corner

-the simple faith of the heart

-the faith of the Hidden Tzadikim

37. The Gate of the Second Corner

-faith in the Torah and Tradition, faith in miracles and in the omnipotence of God

-the First Commandment

38. The Gate of the Third Corner

-faith in the Completed Signs of the Third and Final Redemption

39. The Gate of the Fourth Corner

-the pure monotheistic faith of the Second Commandment

40. The Gate of the Altar of the Prophet

41. The Gate of the Altars of the Anointed Priest and Malchitzedek

42. The Gate of the Altars of Efraim and Judah

But in Neshikah the Beloved Construction is called the House of Seven Floors, each floor representing a Gate.

36. Gate of First Floor

- Prayer-Rug of Islam

- School of the New Pact for Moslems

37. Gate of Second Floor

- Altar of Judah

- Altar of Daughters of Jacob

- School of Ester

38. Gate of Third Floor

- Altar of Malchitzedek

- Altar of the Nations

- School of the Rose (Shoshana) and of the Yellow Rose

39. Gate of Fourth Floor

- Altar of the Great Israel (this is the Altar for all those working actively in the Signs of the Donkey

40. Gate of Fifth Floor

- Altar of Ephraim

- Altar of the Daughters of Israel

- Altar of Shoshanna

41. Gate of Sixth Floor

- Altar of the Prophet

- School of Prophecy

42. Gate of Seventh Floor

- Altar of Anointed Priest

- Altar of the Anointed Priestess

- School of the New Priesthood

- Altar of Marriages

The Seven Seals in the Sign of the Goel Finale, Haim, Resurrected give Seven Gates:

43. Gate of the Final Goel, Haim, Resurrected

44. Gate of the Complete and Final of the Resurrection of the dead

45. Gate of the chosen Tzadik, Anointed Judge of the Kingdom of Heaven

46. Gate of the Tree of Eternal Life

47. Gate of the New Marriage

48. Gate of Love

49. Gate of Peace

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The Fiftieth Gate

In that first document of six years ago, there is quite a discussion between the Donkey and Peretz about the meaning of the Fiftieth Gate. I shall relate here the expressions used to describe this Gate.

At first the Donkey makes it understood that it is he who has joyously received the 49 Gates while Peretz could not even find the key to his house. We begin to understand from this that the fiftieth gate is the Key to the House of Peretz.

In the mean time, Peretz cannot find the key to his house and he believes that the Donkey has taken it. He accuses him saying, "Aren't they enough for you, the weights of all these keys that you hold? Even my house-key you want?".

We see then that the 49 Gates have Keys, a Key for each Gate, and that the Donkey who eats Bread is the one who holds them.

The Donkey answers that he has never taken his key and that Peretz would do good to search in his pockets.

Peretz, slightly put off the Donkey's insinuation that he's a bit too foggy-minded these days, nevertheless, heeds the Donkey's words because he remembers a dream of the first year in which the Teacher Haim, rebuked him saying, "The Key is in your pocket and you are keeping the Holy One, Blessed is His name, in wait." That was when Peretz started writing.

Indeed Peretz finds a key and a seal in his pocket. On the key to his house, it is written: Key of the House of Prayer of the Final Redemption. On the Seal it is written: The Seal of the Sign of Peretz, he who breaks down the barriers and is the first one to announce 'The Time has Come'

The Donkey then congratulates Peretz for having been given from Heaven the Seal of the Fiftieth Gate which he also calls 'the heredity of Yehoshua, son of Nune, in the key to the conquests for the House of the Redemption. The Donkey also says, Tzemahh has arrived, the Key of David is yours. He then tries to boost Peretz’ morale and assures him that the Teacher Haim is content; otherwise he would not have given him the fiftieth Key.

Peretz then admits that without the Donkey he would be unable to do anything and lavishes praises on his unerring Donkey in whose honor it is said ERRARE NON ANIMALUM EST. Peretz then repents from his worrisome state of mind, having been reminded by the Donkey of the Teacher's words, "For you it is a sin to worry about anything. The Almighty knows all. About what might you worry?"

Peretz then goes on to explain that the fiftieth Gate is certainly worthy of happiness because it represents the 'certainty' that the work of the House of the Redemption will be done. That certainty is also in as much as regards the 'understanding' the 'wisdom' and the 'proper humility' to be found in every word of the New Message. 'Truth' prevails in the world when the Fiftieth Gate arrives. Even the sun is amazed in its course when the angels of the Fiftieth Gate descend.

The Donkey, still unconvinced of Peretz' happiness urges him to spill out the beans. Peretz tries to explain somewhat drammaticly that he is disturbed inside because the Jews will be the last to understand. The Donkey answers that it is not that which is bothering him. It has nothing to do with Jewish or otherwise. Just let there be one, whether Jewish or not, very well instructed in matters of the redemption who might come and be amazed by the New Comprehension of the New Message. "Would you not be happy then?"

"Listen now, Peretz", the Donkey continued, "because you always have need of me. A man by himself can't do it. It's not for naught that a Donkey is sent to guide you in understanding. I'm surprized by you, truly amazed. You've received the Key to the Fiftieth Gate and you still haven't opened the door of understanding. You are reasoning like an old Prophet and not like the Baby-Peretz. You are thinking about the past and you do not perceive the marvel of the present. You are worried about what has not happened in two thousand years, instead of being joyous in what you are living through now, instead of taking delight in what will happen in some minutes from now of historical time. This is your problem. You know everything but you understand nothing, because the true comprehension brings to true happiness, and vice versa the correct happiness illumines true comprehension.

"Now I'll explain and then you'll understand your mistake. The Fiftieth Key is a 'promise' from the Teacher, Haim, that men and women and children, at all levels will rejoice in their hearts in the understanding of the New Message.

"But the question of who comes first concerns that which is desired by God for the benefit of universal salvation. If those instructed came first, they would leave no space for the joy of simple people who have a great faith. It is more than just that the 'last' be the 'first' to take pleasure in the New Message. The Fiftieth Gate is a promise of the Teacher that these will be the first to climb the White Marble Steps of true understanding and that it will be they that teach the 'instructed' in the truth of the New Message. It isn't sufficient that the scholars enlighten themselves in the Perfect Equilibrium of the Fifty Gates. It is a miracle much more enlightening when people who until yesterday had not read a book, might amaze the minds of the sages with the New Light of the Third and Final Redemption. And now, Peretz, do you want to use the Key or not?"

Peretz is convinced and concludes, "O.K. good Donkey, you've beaten me again. Now I understand why I coudn't find the Key to my house and why I thought you had taken it. I held it but I couldn't have understood it or used it without the understanding of the Donkey. But now that I know how to use it, the Fiftieth Gate of 'blessed comprehension' has descended to open the heart of the beloved flock to the true light of the Living God, in the Great Revelation that is being written on the tables of the hearts of the Lost Sheep of the House of Israel. *

* Since in John Corrected the reader will learn something of the rebellion of Zara di Zanzara di Muccania, in south Italy, it is interesting to note for prophetic purposes the opening words of the Donkey, not brought here. It is exactly the case of Zara who afterwards 'stole' the keys and believed that they were his and declared himself the arisen Christ descended at Zanzara di Muccania.- Listen to the Donkey’s' words: They are marvelous, aren't they, all these Seals and Gates. The names by themselves illumine the mind. But you make me laugh. All these years you were looking for the Great Key, and look now your Donkey holds all the keys. I know, you never would have imagined that God place such an incredibly large responsibility on the feet of a Donkey. But, on the other hand, if God had given them to a man, what would have happened? For sure he would consider himself a Christ on earth. Then what would you do? Begin again waiting for another two thousand years? No, no, it's better to learn to know the Keys from a Donkey; he knows how to use them, but men get confused immediately and they believe themselves who knows what! - It is especially interesting because not only did this leper declare himself Christ; he also changed the Signs, eliminating the Donkey and substituting it with ‘the Star of Christ’ unwittingly (and foolishly because he thus doubled the Sign of the Star of Christ) rendering them similar to the original Initial Christian Signs of 2000 years ago. see John Corrected.

After this, in the second chapter of Patto Nuovo, Peretz affirms that the Fiftieth Gate is the General Gate which corresponds to the First General Sign 'The Time has Come'. Then he explains: The Fifty Gates contain the elements of the New Message of the Final Redemption. The Seven Seals belong to the Kingdom of Heaven. When the chosen Tzadik came unto the Kingdom of Heaven, he quickly sent to his talmid the general Seal of the mission, by way of the Sign 'The Time has Come' to open the Redemption on earth. Afterwards, through marvelous and prophetic dreams to the pupils, and by way of signs made and work accomplished, the Teacher sees to it that the keys open the Gates which descend into the world. When one arrives to the completeness of Fifty Gates, there is great happiness because the first phase of the descent of the Kingdom on earth has been accomplished, and the first complete bond between the New Kingdom of Heaven and the earth is established. The completeness of this descent, however, requires twelve years; six years under the Sign of the Stars and six years under the Sign of the Kingdom of Heaven; indeed these two cycles form the Seal of the Final Redemption in the world.---- All the works (texts) have to be sealed at the end of twelve years.---- Now is the time to give drink (Nashkeh) to the Sheep, with new comprehension of the New Gates of the Third and Final Redemption. But the conclusion, the Kiss (Neshikah) of this comprehension comes in the twelfth year of the Signs.---- Now I understand the words of the Donkey who eats Bread. Without him I wouldn't have made it. But I've had to pay a heavy price; they have touched the Tail of the Donkey. Now, however, that I have received the Key of the Fiftieth Gate I shall revindicate her and I will show you to what level of faith and comprehension the Tail of a Donkey can reach. (Peretz, May 11, 1988).

Six years exactly have passed (May 6, 1994). Yesterday, in Milan, at the inauguration of the Gallerie of middle-eastern pottery of Michael-Ester from Persia, I received, thank God, the Sign of the Fiftieth Gate, or the Seal to the Fiftieth Gate from the Prophet Elijah, of blessed mentioning, by way of Michael-Ester's mother.

Tonight Deborah, my Tail, reached great heights of faith and comprehension, and she destroyed a terrible spirit that was trying to overturn the sign. Then Miriam, on a visit to Naples, saw the sign of Deborah's hair. And Daniel saw the sign of a complete turn of the Mazal of the sign for the best. So I threw the white-turtle in Miriam's heart out of the window. Then in the Tent Deborah, in the name of EL SHADDAI, destroyed forever that evil spirit of hateful-pig-heart and sealed herself for life in the Final Signs of the Redemption. I think that Deborah from now on should be called Mazal-Deborah, for she has brought the Mazal of the Redemption down to earth. She did it yesterday when she walked bare-foot on the Milanese streets.

Sefer Mishnat Haim Sefer ha-Mafli The Book which Astounds

The Renewed Universal Pact for the Altar of Malchitzedek in the House of the Final Redemption

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The relationship between the Completed Signs and the Incompleted Signs

Basic to the comprehension in all Sefer ha-Mafli is the relationship between the C.S. and the I.S. of 2000 years ago. Here are the Fifty Gates that complete the comprehension of the generalities of this relationship.

1) We speak of the Completed Redemptional and Messianic Signs of the Final Redemption because historically there was the time of the revelation of the Initial Signs.

2) Being the Initial Signs not only Messianic Signs but also Redemptional Signs, whatever had preceded those Signs in the way of redemption: the Patriarchs, the redemption from Egypt, the Torah, Prophets, the Redemption of Purim, Hhanuca etc. had to be 'included'^[1] in those intermediate Messianic Signs; otherwise they would have been disattached from the true history of the Redemption and the messianic signs could not have had any value.

3) This means that those Initial Redemptional and Messianic Signs, being firmly attached to all traditional Judaism, were absolutely within the confines of the pure monotheistic faith, in complete contrast to the 'Christianity' which later came out of those Initial Signs (Signs revealed in secret to the sworn-in Sages of the School of the Essenes)^[2] .

4) The process of understanding the Initial Signs begins with the arrival of the Completed Signs. Without these there was not even the knowledge of the existence of the Initial Christian Signs.^[3] It is also from the Completed Signs that we can understand in retrospect the basic contents of the Initial Signs. This, however, would not be possible without the 'Signs' of the Christian New Testament.

5) This is because the basic Signs of the New Testament, stripped of their theological implications and exaggerated exultations etc., are true prophetic signs, based on the Initial Signs at the School. For example: the sign of the Three Magi who followed the Star of Christ has its basis in the truth of this Star, as revealed in the Sign of the Stars of the Completed Signs. The N.T. Sign of the New Kingdom of Heaven was a 'secret' of the School, and is substantiated by the New and Completed Kingdom of Heaven of the Final Redemption. The N.T. Sign of the inauguration of a New House of Prayer of Universal application, in the Completed Signs is in the form of Hhanucat ha-Hhanucot, the inauguration of the House of the Final Redemption. The she-ass that Yeshua rode on, a sign known from Prophets and 'realized' by Yeshua in the form known in the N.T., gives, in the Completed Signs, the sign of the Ass who eats the Bread of the Kingdom of Heaven, 'ridden on' and 'guided by' the Final Goel, Haim. The N.T. signs of the Last Days and the Day of the Lord etc. brought in various forms in the N.T. are 'finalized' in the Completed Double Sign, Sign of the Fourth Generation and Sign of the New Construction. The N.T. sign of the Resurrection of Christ is finalized in the Completed Sign of the Final Goel, Haim, Resurrected.

6). These are , indeed, the main Signs to be studied in relationship to the Initial Signs. There are, however, many others. It has to be understood that the Form of the Final Redemption is completely New, unknown previously to either Jews or Christians. It is therefore only from the Completed forms that we can understand where the Initial forms were headed to and what their true purpose was. The Sign of the Donkey is a braying example. Previously no one knew that the Goel is the Goel and not the Messiah, and that the Signs of the Messianic Sign of the Fourth Generation are in the hands of an Ass who eats Bread. But how else might we have learned, in the end, the great difference of level between the Anointed Judge in the Kingdom of Heaven and the eventual messianic line of the hhamor, mashiahh ben David? Hee-haw!

7) Yeshua, indeed, was not the Donkey, but he was also not the Goel although he was the second man of the Redemption; and yet that intermediary messianic mission had to carry both signs because the Initial Signs had to contain the Kernels of the Future Redemption. Take for example the N.T. Sign: this is to teach that the Son of Man has the power to forgive one's sins. Yeshua had to fill the position of Son of Man because the Initial Christian Signs had to teach this truth for the future and Yeshua had to make signs that testified to this fact. Yeshua, however, was not the final chosen 'son of man' revealed for the Final Redemption.^[4] It is true, the Final Goel has the power to forgive one's sins, especially if that person takes faith and teaching from the New Pact of the Final Redemption. Even the Donkey, in the merit of the Final Goel, can lick people's sins away.^[5]

8) Since all the redemptional and messianic signs had to pass through the mission of Yeshua, and since Yeshua himself could not possibly have known the Forms of the Final Redemption, it is no wonder that also he justifiably got somewhat mixed up with his own idenity, as can be obtained by many of his expressions. In order to fulfill that mission he had to see all the messianic and redemptional signs around his own person.

9) Jesus could not but get caught in the thicket, and even more so, all subsequent Christianity could not but get caught in the futile complications of theological vanity. If any one of the true forms of the Final Redemption had been known to him, he could have fulfilled his mission. On the other hand, if there had been no thicket, the nations would have taken no faith to that mission. If Jesus, in the N.T. had said one 'balanced' phrase such as, "Remember, notwithstanding the messianic mission which is upon me, that I am only a man. Do not take me for God and do not call me Lord. Pray to God alone and not to me for I too pray only to Him", his mission would never have been accepted by the nations who were not yet ready to conceive of monotheism in its pure form.^[6]

10) Also the true positioning of that mission could not have been perceived by Yeshua himself and certainly not by all subsequent Christianity. That 'position', aside from its being part of the revelation of the Completed Signs, had it been known previously, would have destroyed the equilibrium needed to maintain Christianity afterwards. The place of Yeshua's mission was also hidden in the thicket for everyone. He was the Ram sacrificed in the place of Isaac, our father. Neither Jews nor Christians knew that the God-sent Ram was prophetic history to the particular sacrificial ‘messianic’ mission of Yeshua. Still this, before the Completed Signs, would have been too much for Jews and too little for Christians, but with the Completed Signs, it becomes well-balanced for both.

11) For Christians: after the Correction of the virginity, the untying of the Trinity, the destruction of the Deification of Christ and the burning of John's Logos, what remains of Christianity is a) the mission of Jesus. b) his teachings c) his sacrifice and d) his resurrection. The sacrifice of Isaac's Ram stabilizes forever this New Form of authentic Christianity and allows Christianity to descend to earth in a true biblical context.

12) For Jews: If for Christians the re-proportioning of Christianity brings Jesus down to earth, the realization by Jews of the prophetic reality of that mission reinstates Yeshua on an entirely New Plateau, awakening the spirit to the Wisdom of God and the blindness of mankind. If that mission, on the other hand, had not been prophesied in the Torah, there would have been no way to bind it into Jewish history.

13) At the same time the difference of balance between traditional Judaism and the New Christianity, of those commanded in the details of God's law and those of the nations, is maintained. To say it somewhat crudely: the Jews are mainly interested in Isaac; the nations of Christianity love the Ram. The reconciliation comes when Judaism realizes that the Ram was sacrificed for the sake of Isaac and Christianity understands that the Sacrifice of the Ram was in the merit of Abraham and Isaac. God's intention was to save Isaac (and with him all Israel), not to sacrifice the Ram. Once sacrificed, however, it is to Isaac and to the chosen people of Israel that love must be shown. The nations, nevertheless, have that prerogative to give particular importance to the mission of the Sacrificed Ram who was slaughtered in place of Isaac, our father.

14) Judaism went out to the children of Jacob; Christianity went out to the nations of Esau. Did not Isaac bring them both? There is a terrible verse in the Torah and a terrible commentary of tradition which accompanies it. No one can speak of it, however, for its implications are too terrible: it will of course be justified at the end of days: 'and it was after the death of Abraham and the Lord blessed Isaac his son, and Isaac dwelt in Beer-lachai-ro'i' (Genesis, 25, 11) . Rashi asks why Abraham himself did not bless Isaac, in as mush as that particular blessing was given to Abraham for the purpose of blessing his chosen progeny? Rashi answers that Abraham saw prophetically the nations of Esau descending through Isaac and their hatred towards the people of Israel, and he became confused and unconvinced. Therefore he himself did not bless Isaac but he said to God, "Here is the blessing; let the Owner of the blessing bless whom it pleases Him to bless, 'and the Lord blessed Isaac his son'.----

15) The difficulty is not so much in imagining the plight of Abraham, once he had seen prophetically the hatred that the nations of Christianity have held for Jews in these twenty centuries. To such might he extend the 'blessing'? Yet terrible was the plight of Abraham, after all the love, joy and hope placed in Isaac and prophesied in Isaac, not to know if Isaac was worthy of the blessing at the end of Abraham's days.

And yet God blessed Isaac, albeit Abraham's prophetic vision was veritable and notwithstanding the hatred of Esau's descendands against God's chosen people. Terrible and frightful are the ways of God in fulfilling His will in the world.

And terrible is the positioning of the word 'his son' ('b'no') in 'and the Lord blessed Isaac his son'. Did I not know that Isaac was Abraham's son, after all the preceding history? And if it was necessary to specify, the normal Hebrew form should have read 'and it was after the death of Abraham and the Lord blessed his son Isaac'. Terrible is the allusion that stands here. It is as if to say, 'You Abraham, as father of Isaac, should have blessed Isaac, your son; since you did not, I shall then be father unto him 'and the Lord blessed Isaac his son'. This is an allusion to the 'messianic mission' connected to the second Patriarch, Isaac, a mission that, among its other titles, will be called 'mission of the son of God'. Terrible are the hidden ways of God in the Sacred History of the Redemption.

16) The meaning is that a time is coming for the children of Israel when Abraham, because of the negative prophecies that he envisions, will not be able to extend the blessing to his own son. God will intervene, however, and as a father, instead of the true father of that son, God blesses that abandoned child as if he were his own son; this notwithstanding the truth of the negative prophecies rightly envisioned by his own people. Terrible are the happenings imposed by God on His chosen people.

17) If not for the basic positioning of that mission within the confines of the Sacrificed Ram, we too would have remained in confusion as to Yeshua's place. We would surely have mistaken him for Isaac himself, in a sign of the completion of the cycle of sacrifices. And we would have said that the Three redemptions represent the three Patriarchs, and Yeshua was representative of the second redemption, thus the Isaac of history. The Ram teaches us that Yeshua was connected to the second redemption of Isaac, but he himself was not Isaac^[7]. Jesus, however, as the Ram himself was representative of the 'conflict' that ensued from Isaac.

18) Also the Ram came to resolve the conflict of Abraham. If Isaac was taken, how would the Promise be maintained? But likewise, if Abraham did not obey God's words, how might he be worthy of the completion of the Blessing? The Ram was sent by God to resolve this conflict, although the conflict itself was also sent by Him. Abraham, however, excelled in the test thus gaining the merit that the Blessing be completed in his children.

19) As explained briefly above (see note 7), the mission of Yeshua was not disconnected from the second Patriarch, but he was not properly in the Sign of Isaac. More exactly, Yeshua was in the Sign of the Sacrificed Ram in the Enigma of Isaac's salvation. As was Donkeyly prophesied six years ago in Patto Nuovo, the full understanding of the correct and perfect equilibrium concerning Yeshua's mission comes in the twelfth year. For the first part of the Christian Correction it was necessary, for the sake of the essential reconciliation or reunification, to look at Christianity in its counter-position to Judaism. For this purpose it was necessary to view the mission of Yeshua in its relationship to the conflict that issued from Isaac.

20) Jesus was thus in the Sign of the Enigma of Isaac, in the 'mystery' of God's purposes in the final salvation for both Jacob and Esau. The Completed Signs themselves came in the Sign of the Kiss and Embrace between the two brothers. The Universal Synagogue and the Universal Church represented the two brothers who could now find harmony under the same roof, in the same faith ,even with two separate conditions as regards the sanctity of the New Law.

21) After that sudden, unexpected and brief embrace, however, Esau returns to Seir and Jacob heads for Beth El. A reconciliation there had been, but they could not remain together in that counter-position relationship.

22) The result of that counter-position relationship in that earlier House of Prayer for all the Nations, the establishment of the Universal Synagogue and the Universal Church, brought the two too close together. Neither Jacob could work at his slow pace nor could Esau maintain his desire to rule over Seir, if he had stayed with Jacob to meditate in the Tent. So the Universal Church of that first House of Prayer for all the Nations returned to Seir where idolatry still reigns. And the Universal Synogogue became the Altar of Judah, making its way step by step towards the goals of Beth EL.

23) Yet by way of that kiss and embrace in its moment, not only was the true basis for the future reconciliation formed; the Universal Church had left in its wake the New Altar of Efraim, the House of salvation for the lost sheep of the house of Israel. The hidden waters of that prophesied re-entry revealed the New Keys for assuaging Rahhel's tears. The Altar of Efraim, eventhough it had passed through Christianity, was no longer a Christian but a Jewish Altar, 'and the sons returned within the confines' (Jeremiah, 31, 16).

24) Then the Altar of Malchitzedek, which is also the Altar of the Nations, came unto its true purpose, to receive the descendants of Malchitzedek who had not the force or the desire to stand on a Jewish Altar, but whose faith was bound to God on high, after the corrections in theology had been effected through the Final Signs. And although this Altar is open to all the nations, on condition of the pure monotheistic faith, yet it is mainly for the world of Christianity that this Altar stands because it is mainly through the Christianization of the nations that they are bound to the Biblical tradition and thus to the history of Israel and to Israel's redemption. If not for the Bible, what place might Malchitzedek have?

25) It is therefore on this Altar that the Renewed Universal Pact returns to the House of the Redemption. Here it is no longer simply in the Sign of the Enigma of Isaac, but in the Sign of the Sacrificed Ram in the Sign of the Enigma of Isaac's salvation. And Isaac himself is in the Sign of the Second Redemption of Purim for the people of Israel. Yeshua was the Ram; he was not Isaac.

26) It is easy enough to feel the difference between the first Equilibrium in the House of Prayer for all the Nations and the Completed Equilibrium of the House of the Final Redemption. In the first, both the Altar of Malchitzedek and the Altar of the Universal Church were for Christians while the Universal Synagogue was for Jews. Now both the Altars of Judah and Efraim are 'Jewish' while only the Altar of Malchitzedek is for Christians.

27) Nevertheless also the Altar of Efraim had come into being through Christianity which had conserved the lost sheep of the house of Israel until they could return within the confines. Once within the confines, however, they no longer needed the Renewed Universal Pact, because the New Pact of the Completed Signs of the Third and Final Redemptions was sufficient. Those, however, of the Altar of Malchitzedek need the Renewed Universal Pact, for in this they become true ‘Christians’ within the context of the true faith of the Torah.

28) The reader might well be saying 'I understand now that Jesus in that first equilibrium of the Correction was in the Sign of the Enigma of Isaac, and was therefore also seen in a certain context as Isaac, whereas in the completed equilibrium, Jesus is in the Sign of the Sacrificed Ram and Christianity is reproportioned and separated from Isaac himself. Yet how am I to understand the superiority of the completed Equilibrium of the Ram over the Sign of the Enigma of Isaac? Why is the Ram not secondary to the Sign of Isaac, allowing the Universal Church to remain in its place?'.

29) The first answer is academic: once it is known that that mission refers to the biblical Ram, it can no longer be in the Sign of Isaac. Therefore this term had to be corrected with the Sign of the 'Enigma' of Isaac; as explained, it had to be bound with Isaac, without being Isaac.

30) The second answer is historical: the 'institution' of Christianity could not stand on the same level with the Universal Synagogue, even after the Christian Correction. The Correction of Judaism in regards to the mission of the Ram or the mission of the Enigma of Isaac is not on a par with the Correction of a Christianity with two thousand years of idolatrous doctrines and rites. Judaism merited to the true tradition of the Torah and it carried the true faith and the true law, even if it did not merit to know the Initial Messianic Signs of that preparatory mission.

31) And Christianity whose only merit was in having received those Initial Signs, lived with false and idolatrous ideas for 2000 years and for the most part hated the 'enemy of the Gospels', forgetting that the traditional Israel is irrevocably the chosen people in virtue of the Patriarchs, Abraham, Isaac and Jacob. The true measure of the Final Redemption is that the Renewed Universal Pact has to be understood and appreciated by all, but it cannot stand on the balance with the children of Israel, bound to the blessings of Abraham, Isaac and Jacob. Christianity is, even in its perfect form, in the service to God on high, as Malchitzedek in relationship to Abraham from whom he received the tenth part of all. So is it in the House of the Final Redemption that the Altar of Malchitzedek receives a tenth of the sanctity from the Altar of Judah.

32) And yet, to understand more fully the position of that messianic mission, of how it is bound to the Sign of Isaac while at the same time it cannot be the Sign of Isaac, it is necessary to know some of the generalities of the Redemptional Name of God, revealed to Moses at Sinai, EHEYE ASHER EHEYE, which translated is 'I shall be that which I shall be'. This is the name of God when He reveals His historical Design in history for arriving at the Final Redemption. The three names (or the three parts of this name) represent the three historical redemptions.

33) The first name represents the first redemption from Egypt and the revelation at Sinai. The third name represents the Final Redemption and the revelation of the New Law. The first and third names are forms of the possible variations of the holy Tetragrammaton, here with the first of the Four Letters an Alef instead of the Yod. The Alef grammatically indicates the first person singular of the future tense, thus 'I shall be that which I shall be'^[8]. One of the reasons for the future sense is that God indicated to Moses, in the revelation of this name, the future redemptions as well.

34) The middle name ASHER grammatically links the first and third names 'that which' or 'the one that' 'I shall be the one that I shall be'. It represents the 'hidden linkage between the first and the third redemptions'. It is 'hidden' as the name ASHER is hidden as a name. The first and third redemptions are revealed redemptions in a complete manner. The second redemption between them is a hidden redemption while it has the virtue of binding, also in an unrevealed manner, the first and last redemptions.

35) As a hidden name of God, ASHER, as it stands, must represent a complete redemption; not the first revealed redemption or the Final and Completed Redemption but, nevertheless, a complete redemption. The hidden-linking-redemption of the Jewish people was the redemption of Purim at the hands of Mordechai ha-Tzadik and Queen Ester. It is well known in all Jewish tradition that Purim was the 'second' redemption which saved the Jewish people from total destruction. It re-attached the Jews to the first redemption and it permitted its historical continuance so that it could eventually receive its Final Redemption.

36) The three names are also directly connected to the three Patriarchs, Abraham for the merit of the first redemption, Isaac for the merit of the hidden redemption of Purim and Jacob for the merit of the Final Redemption. Also Mordechai, the Hidden Tzadik behind the redemption of Purim, as well as the entire Jewish people, as Isaac, was placed once again on the altar of total sacrifice, a sacrifice which would have cut off any possibility of arriving at the Jacob of history for the Final Redemption. Such a sacrifice was also in contradiction to God's promise to the children of Israel that it would eventually reach the Final Redemption, as the binding of Isaac for total sacrifice was a contradiction to God's promise to extend the blessing to Abraham's progeny through Isaac.

37) Thus the principle redemption of the name ASHER is related to Purim. Nevertherless, there were other hidden redemptional aspects that had to be realized historically to come unto the Final Redemption. The redemption of Purim is systematicly called in tradition the Feast (hhag) of the Jews, and Mordechai ha-Tzadik is always called Mordechai ha-Yehudi (the Jew). But what of the salvation of the lost sheep of Israel? And what about salvation to the nations? Judaism is filled with prophecies concerning the universality of the Final Redemption.

39) We must then search for these redemptional aspects hidden in the name ASHER. ASHER is of three letters, Alef, Shin, Reish. The sign of Purim is the Shin of Shushan and this covers the middle letter and is also the principle representative of the entire name ASHER. The Alef refers to the extremely elevated and extremely hidden level of faith of the Prophet Elijah, of blessed mentioning, whose coming was needed to save Israel by way of the hidden intervention of the higher Tzadikim.

40) The Reish of ASHER is the most difficult to understand. It relates to two main events in the history of Israel, to the victory of the Hasmonaim of Hhanuka and to the 'messianic mission' destined to bring back the lost sheep of the house of Israel as well as to open up the channels of the Universal Redemption of the future. The Reish which means 'head' is most difficult because of the challenging opponents that it must face. It encounters brutal history with extremely unpleasant results. Between the Reish, the last letter of ASHER, and the Alef of the third name of the Final Redemption, there pass more than 2000 years. It is the Reish which precedes the long exile of Israel .

41) The Reish gives place to errors because of its position in history and because of the enormous tasks which it must perform, in hidden ways, to keep the Jewish people and the world alive in the time of the great and bitter exile. It represents great redemptional lights that are not able to be retained by their recipients in the proper proportions. The Hasmonaim priests won a miraculous war in their zealotry for the God of Israel and the entire nation was awakened to the truth of God's salvation. Afterwards, the Hasmonean priests, with the redemptional Reish in their hands, let the Reish go to their heads and they desired both kingship and priesthood, and in the end they brought the Sadducees to the Jewish throne which was a great downfall for Israel's true stature. But the miracle of Hhanuka and the great salvation in their war against the greeks was established as the inspirational Feast of Hhanuka or Feast of the Lights, remembered by Jews throughout the ages.

42) The Reish of ASHER which pertains to the 'messianic mission' of the lost sheep of Israel, is the most difficult of all. It is the Reish which in its historical course exits from its true position as hidden-linking-redemption, the last letter of ASHER, and it becomes a Reish onto itself. It turns the Alef, Shin, Reish of ASHER into Reish, Alef, Shin - Rosh - Head. It thus falsely positions itself in importance before the Prophet Elijah and before the redemption of Purim, cutting itself off from the true proportions of the faith and of the Torah.

43) You will ask how a letter of God's holy name got so bungled, God save us, in the course of history? But it must be remembered that the Alef was extremely hidden as the Prophet Elijah and the Shin was bound to the Head of the Hidden Tzadikim of his generation, Mordechai. The Reish of Hhanuka was a great flash of salvation but it had no real follow-up. The Reish of that mission was a great hidden dive into the world of nations for the eventual salvation of the lost sheep of the house of Israel when the third name would be revealed in time. It had, so to speak, to make a Head onto itself and to exit from the true tradition in order to reach the nations to whom it was destined for the purpose of many salvations that it would eventually bind to the Final Redemption.

44) Of course that last Reish had its inception in the truth. The history of how the last letter of ASHER changed face and became the first letter of a Rosh onto itself, is the history of how the Initial Messianic and Redemptional Signs, as they were known and maintained in the School of the Essenes, changed face, form and function when they were brought by Yeshua from the School into the open arena of his attempted mission.

45) In the end, the Christian mission became a Head onto itself, distorting the Alef, Shin and Reish as they were written. Jesus himself was uplifted to be Head over all and the God to be worshipped. When the last Reish of ASHER became the Reish of a new Rosh, everything else that came before it was completely thrown out of its correct proportion and distorted in order to fit the new Rosh. The poor Jewish Ram that had to be sacrificed also possessed the blemishes of that unauthorized about-face which rendered his sacrifice and pre-mature death an expiation for the Messianic Fruit that he had eaten in public.

46) It was of course all part of the Divine Design. In order for the Messianic Signs of the last Reish of ASHER to have any effect on the world, they had to exit from the hidden School. And in order to have them exit, someone had to receive them and to 'steal' them and to use them in his own name. And in doing so they would undoubtedly become a Rosh unto themselves. And no one could take the Signs out of the School without knowing that in doing so he incurred the death penalty from Heaven. And no one would be ready to incur his own dealth penalty if he had not been sure that it he who had to perform that mission. This is one of the main reasons for which Jesus knew that he would have to die in sacrifice for the sake of fulfilling that mission.

47) Thus we see in the name ASHER which corresponds to the Patriarch, Isaac, that the Reish of ASHER was also attached to the second Patriarch. When, however, the Reish became the first letter of Rosh it was already disattached from the true proportions of the tradition and of the redemption, and was thus disattached from the true Isaac of history. This explains why the position of the sacrificed Ram is the one which represents the true measure and all the other possible measures have to measured with the Ram.

48) All this was permitted by the zeal of God to save His chosen people Israel and to save the nations. There had to be long and slow historical developements in many directions before the time of the revelation of the Completed Signs of the Final Redemption would reveal the third and final name EHEYE. When the Final Goel was chosen and the Signs began to descend, the Completed Signs had at first to recapture all the elements of ASHER. The Sign, the 'Time has Come' recaptured the Alef of the tradition of the Prophet Elijah. The Sign of the Stars and the Sign of the Kingdom of Heaven recaptured the Shin of Purim. The Sign of the New Light of Hhanukat ha-Hhanukot recaptured the Reish of Hhanuka. The Sign of the Donkey who eats Bread recaptured the Reish of ASHER of the School of the Essenes and corrected the mission which derived from the Reish of Rosh. The Sign of the Fourth Generation and Sign of the New Construction recaptured all the prophetic signs that refer to this Fourth Generation. And the Sign of the Final Goel, Haim, Resurrected, finalized all the previous redemptional and messianic signs of the Torah and Prophets, of Elijah the Prophet and of Purim, of Hhanuka and of the School of the Essenes, and of the Christian mission that went out to the nations by the force of the Sign of the Resurrection of the messianic sacrifice.

49) Thus when the name ASHER returns to its correct proportions by way of the third name EHEYE, we may read EHEYE - ASHER EHEYE instead of reading EHEYE ASHER - EHEYE as it had to be read for the past two thousand years. 'I shall be that which' was separated by a 2000 year space before it came to the final 'I shall be'. But once it comes, the enigmatic 'that which' is clearified in the light of the final 'I shall be'. The Completed Signs of EHEYE re-attach the Initial Signs of ASHER so that now they can be read together ASHER EHEYE. In the Incomplete Correction of the first six years ASHER was still in counter-position to the last EHEYE. This is what gave the form of the Universal Church (ASHER) and the Universal Synagogue (EHEYE). When ASHER was firmly reestablished as a true name in the true faith, it attaches itself to the last EHEYE and 'works' with it together, so to speak, in fulfilling the purposes of the Final Redemption. It is then that the hidden purpose of ASHER, to have return the ten lost tribes of Israel, establishes in place of the former Universal Church the Altar of Efraim and the Altar of Judah is established by the last EHEYE. Now the name is complete 'I shall be that which I shall be for the Final Redemption'. And such was the inner meaning given to Moses: I am now what I am for this redemption, and I shall be that which I shall be for the second redemption, but the main purpose of what I am now in the first redemption and of what I shall be in the second redemption is that which I shall be in the Final Redemption where all the purposes of the previous redemptions are completed. And also the Reish of ASHER which had become a ROSH onto itself, returns to the REISH of ASHER behind the Alef and the Shin, and joins up with ASHER EHEYE of the Final Redemption in the Renewed Universal Pact on the Altar of Malchitzedek in the House of Prayer of the Final Redemption.

50) The Teacher Haim is teaching me all this. I did not know these things before. Great is the love of the Final Redemption for also you can become pupils of the Final Goel. There is no end to the study and knowledge that you may gain, if you eat, with me together, the Completed Redemptional and Messianic Signs of the Final Redemption.

Peretz Green

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The Great New Reform in Judaism

from p14862 introduction to the New Testament Corrected

We have spoken of the Correction of traditional Christianity and then of the correction of the position of Universal Christianity on the Altar of Malkitzedek within the framework of the House of the Final Redemption. I must explain something of what is referred to by the Correction in Judaism.

First of all it must be clarified that the holy wars against the false doctrines of the Zohar and against the false messianic idiocies of Habad represent a correction within Judaism of the last 400 years. It does not represent a correction of Judaism but of an historically recent impostor which is not true Judaism.

Traditional Rabbinic Judaism, on the other hand, is not subject to correction doctrinewise. There is nothing properly ‘wrong’ with traditional Judaism.

It may be true that in regarding the halachic process and the direction of its severity among the many ultra-religious groups of the last 400 years, we might harshly criticise many aspects of it, but this too belongs to the negative influences of the same impostor mentioned above and of the various groups that took on that error. It is not that the halachic process is wrong but rather that the thousands of ‘additions’ to the halacha under the ‘kabbalistic’ influence in many official circles of orthodox and ultra-orthodox Judaism have changed the face and many times the values of the halacha. The halacha has been hampered and suffocated by the mystical and hassidic so-called kabbalah. Of itself the halacha is as flexible as the necessities of each generation, but the exposition and realisation of that flexibility depends on the elevation, the foresight and the flexibility of the ‘rabbinic body’ of each generation.

In our days, unfortunately, no truly unified ‘rabbinic body’ exists and there are hundreds of different ‘rabbinic bodies’ each with a separate rabbinic code, its own shechita, its own kashrut and its own minhagim. There is everything but unity. Nevertheless the halacha of itself is Torah Judaism and it is not under the Correction.

On the other hand, the terrible ‘sin of fathers’ of the false kabbalah of the Zohar and the disgusting and hateful fourth generation to that sin embodied in the false messianic movement of Lubovitch represent nothing less than the ‘avon ketz’ the sin into which a part of Israel is entrapped in the ‘Last Days of Judgement’. It is therefore definitely part of the redemptional obligation to explain to Israel its terrible mistake and in burning out that error from all future Judaism.

Such a correction, of course, as it evolves in Jewish history from now on, entails the great liberation for Jews from many negative attitudes that have plagued the Jewish world as a whole until now. This Correction also constitutes a bitter war against hard-crusted enemies but this cannot be avoided. The Jewish people, especially that part of the ‘rabbinic world’ that has fallen into this idolatrous error, must be totally purified of this sin for the sake of the redemption of Israel.

It is, unfortunately, an error more difficult to correct than the logos of John. This is because John’s false theology is traditional Christianity while the false doctrines of the Zohar and those deriving from the Zohar have been so insidiously intertwined with normative Judaism that it is no small undertaking to extricate the false kabbalah from the true kabbalah. There is, however, a meeting point at the top of the Babylonian Tower where the essence of Moshè de Leon’s error meets with the essence of John’s Verbo and together they are smashed down and destroyed forever so that the true redemptional light can enter and shine on the world.

Let it be remembered, however, that the great majority of Jews in the world today have absolutely nothing to do with the Zohar and its doctrines or with the Habad Movement. It is rather that all Judaism and consequently all Jews have had their spirits held in a state of suffocation, God save us, without their knowing it, by reflection of this idolatrous sin which has not been recognised by the so-called Torah leaders. This, unfortunately renders this generation as a time in which there is no true Torah being taught, God save us, the gravity of which cannot be measured.

All these are generalities to be kept in mind in trying to conceptualise the substance of the Jewish Correction which may be defined as the correction coming to free the Jewish world of those errors that might impede Jews from receiving, understanding and recognising the New Pact of the Third and Final Redemption. As a reference point for the future, we might say that the Jewish Correction is to be considered complete when in the traditional synagogue, in the first blessing of the Amidah, the traditional ‘and who brings the Goel to the children of their children’ will be substituted with ‘and who has brought the Final Goel to the children of their children’ etc.

There are, of course, defects, that must be rooted out, such as the arrogance, cruel-heartedness and total lack of faith on the part of certain Israeli Ashkenazic ‘clicks’ and the falsely-sweet and insincere ‘derech eretz’ of certain groups of Sephardic Jews.^[9] There is the defect of the ‘superficial Jews of Pittsburgh’^[10] , the self-righteousness of the American Orthodox Jews^[11], the distance from the basic tenets of our faith of Reform Judaism^[12] etc. Some of the more blatant errors of character that have crept in through the ages will be discussed in various places in Sefer ha-Mafli, particularly in the New Testament Corrected where such characteristics appear in the Gospels. There justice must be done as well between Mount Seir and Mount Zion. Not only of Jews are those defects.

Yet all said and done, with a hundred categories of things to be corrected, the Jewish Correction resides in the heart as does the correction of mankind. But as Judah HaLevi’s famous comparison in his Causari of the Jewish nation to the heart of the world, the time of the Final Redemption is the period of healing the Jewish heart and the time of receiving the new prophesied heart for the new world that is coming. All humans meet at the heart no matter how great the differences of intellect. God desires the heart of man while understanding and knowledge are loved only if they follow the goodness of the heart.

As a whole the Jewish people must undergo a change of heart. not a change of religion or tradition but a change of attitude towards the world and towards one’s neighbour. In these days the tragic killing of Yitzhhak Rabin displayed the difference between a heart reasoning according to its historic closure and one reasoning according to a new universal spectrum of values. In the new language of the New Pact we code it ‘they’re still reasoning according to the time of Hhanukah and do not know that the time has come for Hhanukat ha-Hhanukot’.

I am writing here in this historical moment. The entire world has been witness to the great, unfortunate but inevitable ‘split’. I just saw it on television; scenes of Hassidic Brooklyn, Habadi Crownheights. A Jewish professor of history at New York University explained, ‘it is here among these fanatical Jews that the assassination was contrived. It is their idea and belief that established the hatred that went into Rabin’s killing’ etc. In the meantime about ten Hassidic men and women were interviewed: they all ranted blood with satisfaction and wished the same end for Shimon Peres, God forbid. So are such pictures being shown around the world by CNN.

All the telecasts, however, describe these ultra-religious as fanatics, extremists, narrow-minded and haters of peace. This is significant. It is the first time that a large part of the world sides with Israel, the non-violent peace-seeking Israel of Yitzhhak Rabin, Shimon Peretz and a majority of Jews in the world, a secular but traditional (in the eyes of the world all Jews are in some way traditional) non-fanatical Israel, a rational, intelligent and open-minded Israel. For the first time the great difference has been visualised before the eyes of the world so that the separation can be clearly discerned. The peace-offering of Yitzhhak Rabin has been appreciated by people all over the world. May his soul rest in peace on this the final seventh day of mourning and for all times.

The ‘holy wars’ in Israel are now ‘ironically’ in the hands of ‘secular’ Jews against the false-holiness of the ultra-religious. These ‘secular’ Jews are working for peace and good will and in this they do God’s will, for His name is Shalom, as known in tradition. There are many ways of serving God. Among the well-known rabbis of Israel only the late Rav Cook understood this concept and taught it. He put students studying Talmud and soldiers defending Israel on the same plain. He expounded and preached the global unity of the various parts to obtain completeness.

Reconciliation is a big word. Its necessity is known to all, its realisation impeded by unfathomed difficulties. Our work is just that of reconciliation and so must we understand the hearts of which fathers will be reconciled to their sons and the hearts of which sons will be reconciled to their fathers. We have been witness to 3 years of excruciating but rewarding attempts of the political reconciliation between Israel and the Palestinians. Yitzhhak Rabin and Shimon Peres have worked in this time towards redemptional goals loved by God. Not for kashrut or lack of kashrut are they to be judged. Even the first Star of Christ could have taught you that.

Our work in reconciliation is, of course, not political. Our’s is the reconciliation in the true faith to the One Living God. In this true faith of itself there is absolutely no compromise. There is no compromise with the religion of Shi’ite Moslems because their mystical doctrines falsify the true monotheistic faith of the Koran. There is no compromise with the ‘religion’ of the Zohar because its doctrine of emanation before creation is an abomination outside of the true faith of the second commandment. There is no compromise with Habad because all the evils that derive from those false doctrines are manifest in them; they are excommunicated from Judaism. There is no compromise with all traditional Christianity because its theology is idolatrous and the deification of Christ an abomination.

There is also no reconciliation with all the categories of ultra-religious Jews. They are sealed off from being able to receive anything new. They belong to the past and cannot confront the new world which has been born.

The truth is that we approach no one with offers of reconciliation. We have no Ecumenical Council. We are working on the formation of the House of the Final Redemption, the keys of which are all in the Signs of the Great Reconciliation. We have received the keys, in merit of the Final Goel, Haim, to the House of Prayer of the Great Reconciliation. The reconciliation takes place here on the new Altars of Judah, Efraim and Malkitzedek. All is under the promised reconciliation of the Prophet Elijah. The development of this House of Prayer sets the pace of the development of the Great Reconciliation in the world. They walk hand in hand on the new stellar paths of the Sign of the Stars. We are not going outside to argue with anyone. The keys are here and nowhere else.

Here the nations can pray, once they understand the pure faith; and if they are from the Christian nations they may enter the Renewed Universal Pact on the Altar of Malkitzedek if they believe in this New Pact of the Final Redemption. Their shunning of all traditional theology while adhering to the teachings of the New Message and to the new understanding of the Mission of the Sacrificed Ram is reconciled on the Altar of Malkitzedek. Traditional Moslems can pray in the House of the Final Redemption on the Carpet of Islam. They need not change their faith but there are certain visions and attitudes which become adjusted and reconciled by way of the Final Message of the chosen Tzadik, Haim. The lost sheep of the house of Israel, returning in full force from Christianity to the recognition of their own true provenance in the tribes of Israel, may make their conversion, with circumcision, mikveh and the acceptance of the New Law of the Final Redemption for the Altar of Efraim. These are the new Jews whose hearts are reconciled with enormous joy in the House of the Final Redemption. Jews from all walks of life who walk in their faith but with scarce adherence to the halacha or with little knowledge of the Torah may now reconcile these gaps by adhering to the new Altar of Judah and to the New Law of the Final Redemption for the Altar of Judah. Also traditional Jews whose love for the Final Redemption is great and who are enthralled by the great new revelation may wish to participate on the Altar of Judah. Their love for the traditional and their love for the new are reconciled in the truth of the completeness rendered by the Altar of Judah. Here then in a nutshell you have the concept of reconciliation in the House of Prayer for the nations.

In essence, then, the Correction in Judaism is the correction of those attitudes, that closed-mindedness, etc. which impede Jews from understanding the truth, necessity and new sanctity of the New Reform of the New Pact of the House of the Final Redemption. It is thus not with Jewish doctrines (Mishna, Talmud, Poskim, halacha) that we are in counter position, but only with the lack of comprehension in the New Reform. Those attitudes, however, cannot be combated directly. The proper attitudes and proper spirit will develop in this generation simultaneously to the development of the House of the Final Redemption. Our work, God willing, is to explain the reform.

In the first 6 years, we received the Signs of the Christian Correction. In the second period of 6 years, we received the Signs of the Jewish ‘Reform’ the main bulk of which were seen in dreams during our 4 month stay at Beersheva. Obviously, the Signs of the Reform had to be received in Israel, one reason being that they contain the Keys to the House of the Final Redemption at Jerusalem and Beersheva. Another reason is that the Keys to the ‘Hidden’ School of Esther had to be received in Israel for Israel. In general, the Signs of the Christian Correction together with the Donkey Signs of Messiah ben Yoseph had to be completed by the Signs of the Jewish Reform together with the Signs of the Donkey, mashiahh ben david. The great twelve year correction would not have been complete if those Jewish Signs were not received in Israel.

Here are the names of the foremost Signs of the Jewish Reform received in Israel, mostly at Beersheva:

1) the School of Esther

2) the hiding of the lamb

3) "We are all of the same flesh"

4) the Sign "Ah, so you are the Donkey, mashiahh ben david"

5) the Sign of the Third Temple at Jerusalem (the House of the Final Redemption)

6) the Sign of the New Circumcision made over the traditional circumcision of the Final Goel, Haim

7) the Sign of Beersheva

8) the Sign of the Correction of Peretz’ sin

From Beersheva we went to Houston, Texas, and there the Signs of the Reform were further completed by Signs of Judaism in America and by establishing, in Texas, the Signs of the School of the Yellow Rose. After 4 months we returned to Italy.

The Jewish heart cannot be influenced without limpid Jewish reasoning. And since the reasoning has to reach all Jews it must include the Jewish reasoning of traditional Judaism and of that of the Scholars of the Torah as well. Jews in general will not accept the New Pact unless they are intellectually convinced that it is in accordance with the Torah and Prophets and Tradition. It is the particular purpose of Yeshuat Yeshua to expand the depths of the traditional Jewish intellects in understanding the historical and redemptional reality of the mission of Jesus.

That is no easy task. Neither is the bringing of the New Pact to the land of Israel. The hidden School of Esther in Israel represents the ‘strategic instrument of the diffusion of the Final Redemption in Israel’. The Signs of the School of Esther derive from the Signs of the Secret School of the Essenes to which we are heir by way of the Completed Signs of the Final Redemption. The Book "Between the Initial Signs and the Final Signs" is dedicated to the revelation of that secret school of the Essenes and of binding it to the new School of Esther by correlating the Initial Messianic and Redemptional Signs to the Final and Completed Messianic and Redemptional Signs in merit of the Final Goel, Haim.

The School of Esther in Israel is hidden because you cannot ‘preach’ the Final Redemption there. To Jews you must present an entire and completed documentation of all aspects of the Final Redemption. You cannot lift up your voice outside and say ‘Behold, we have the authorisation and the keys to formulate the New Law’. You must write the New Law and explain it and prove that it is of the Torah and that it represents the New Revelation of the New Pact promised by the Holy One, blessed is He, to Jeremiah. Indeed the entire Sefer Mishnat Haim must be prepared, God willing, so that all aspects of the Final Redemption may be exposed and studied.

One might epitomise the Jewish queries with the inflections of talmudic irony: How can you have a New Law if it is new? How can you have a New Rite if it is new? How can you have a New Message if it is new? Who ever spoke of a Donkey with Messianic Ears? How can you have New Prophecies of the Fourth Generation after Malachi? How can the Third Temple of Jerusalem be without animal sacrifices^[13]? How can the Goel be resurrected and we still don’t know who the mashiahh is?

Indeed the New Reform is a renewal of Judaism reason for which an entire New Institution, the House of the Final Redemption, is needed to contain it. The Traditional Synagogue of the fathers, notwithstanding its elevated sanctity, has not the means to accomplish the many-sided purposes of the universal redemption. It needs the House of the Final Redemption of the sons and daughters of the New Time in order to receive its own completion.

Yet with all the New Forms of the House of the Final Redemption, for sure there is that terribly important and enormously troublesome and even painful realisation that cannot but disturb profoundly even the most lenient traditionalist: Turn it around, bite it off, praise it, spit it out, chew it, love it, hate it, bounce it up and down, ride on it, meditate on it, kick it out of your mind, reveal it, hide it, play with it and do with it whatever you like; you can’t get out of it. That Jewish youth from Nazareth some 2000 years ago was the historical Prophesied Ram sacrificed in the stead of Isaac, our father. So is it true that his sacrifice was accepted before God Almighty and that the Initial Sign of the Resurrection from the dead came into the world through him. Even the title Christ of the nations is true and can be used upon none other than Yeshua without, of course, all the christological interpretations of traditional Christianity.

Sefer ha-Mafli, the Book which Astounds, containing the four basic texts: "Between the Initial Signs and the Final Signs", Book of the New Testament Corrected, "Yeshuat Yeshua" and the Book of John Corrected, represents these two great Corrections, that of Christianity and that of Judaism, and it comes to explain to both the Marvellous Second Coming of the Star of Christ and to make the sages angry until they laugh with joy when finally they understand.

True history is gold. It allows for no corruption. Interpretations of history may be false, but true history, that which really happened, is gold. That golden history is the until now hidden information concerning the Secret School of the Essenes. The enormous enthusiasm of the past 40 years for the documents of Qumran has been the necessary historical prelude to the history making information contained in the "Between the Initial Signs and the Final Signs".

In synthesis the Correction in Christianity for the (Christian) nations is resolved on the Altar of Malkitzedek in the House of the Final Redemption, the Correction in Christianity for the lost sheep of the house of Israel is resolved on the Altar of Efraim and the Correction in Judaism is resolved by the Reform in Judaism on the Altar of Judah. Let us now report a few of the main Signs of this reform received in Israel, mainly at Beersheva.

Dream 625 - Peretz dreamed (Jan. 2, 1909 - Beersheva) that he saw the Teacher Haim. He was speaking to the pupils who were seated at a table. The Teacher gave to Peretz the money to pay the rent of the School of Esther. The money was in the form of silver pieces of various measures which together had the form of a hand-grenade. The Teacher Haim said to Peretz that it was necessary to understand well that this money was given only to one who knew the whole Torah (and he indicated a Pentateuch that was on the table. and therefore a strong renewal of all questions was needed. “For example” explained the Teacher Haim, “the Reformists who had effected a complete renewal”. -

The Jewish Correction begins with a completely New Reform in Judaism. We see here the Sign of the necessary knowledge and faith in the Torah in order to accomplish the Reform. This is in direct counter position to the Reform Movement which does not accept the Torah as the basis of its faith or of its laws. The Reform of the New Pact of the Final Redemption is totally immersed in the faith of the Torah, Prophets and the entire Jewish tradition. The ‘institution’ of the Altar of Judah for this Reform is the School of Esther. The main point is that this Reform which represents the Correction in Judaism is a total ‘renewal’ of the Torah without, however, exiting minimally from it. The New Reform must be studied and understood.

After the problems of the New Law itself are resolved and it is understood that the New Law furnishes a completely New Rite which is an alternative Rite sent by the Lord, our God, in merit of His beloved Tzadik, the Final Goel, Haim, it becomes necessary that the Jewish sentiment be widened and enlarged so as to embrace as well the new universality of the Final Redemption. Adam Kamkhaji had the privilege to receive the Great Sign of toleration and love for all:

Dream 629: Adam dreamed that he was in South America. There were people from all lands, people of every walk of life including many working people and farmers and simple folk. The Teacher Haim embraced each person with heart-felt love and said to each one, “We are all of the same flesh”. -

This marvellous redemptional Sign represents nothing less than the Correction of the Jewish heart. It’s not simply a question of tolerance. In general Jews are tolerant enough. It is a matter of love felt in the heart for every son and daughter of Adam and Eve. It is a feeling which must be reached for the sake of the Final Redemption.

Proper humility brings one to this attribute not permitting any person to feel himself or herself ‘better’ or ‘more’ than anyone else. Such humility goes well beyond the particularism of nations and peoples. The concept of this universalistic love can be gleaned from many expressions and teachings of Jesus who brought with him the Initial Universal Signs of the Redemption.

Indeed the untying of that ‘messianic knot’ and the eventual realisation on the part of both Jews and Christians of the truth of Yeshua’s mission as the Sacrificed Ram unleashes a new common denominator. A new understanding of reciprocal interdependence comes to the fore. Hidden waters of the Divine Design are revealed. All will be amazed at what was there the whole time, for 2000 years, but could not be seen. The Jewish heart will wake up to the smallness of its intellect and the Christian mind will wake up to Israel’s heart.

Yet in Israel I dreamed:

I was in a car with the Teacher Haim who was driving. We were in Israel. There was a woman standing on an outside porch with a lamb on a leash. The Teacher drove us around the block, coming back and deliberately passing by that same house. Now the woman was there and all was the same but no lamb was seen; the woman repeated the same actions as before but without the lamb - -

This dream contained an important message also strictly related to the Jewish Correction: Do not make the mission of the Sacrificed Ram a visible purpose for the people of Israel. Such a vision would disturb the true equilibrium of the Final Redemption and of Sefer Mishnat Haim. Therefore all discussions of that mission are confined to the texts of Sefer ha-Mafli.

This does not contradict the fact that ‘you can’t get out of it’. It is not a negation of the truth of the mission of the Sacrificed Ram but as we say in Sign code ‘Yeshua was the Ram not Isaac’. It is necessary to understand that mission and all is explained in Sefer ha-Mafli but do not make it a fulcrum point of Sefer Mishnat Haim which has many other redemptional purposes to accomplish. The facts remain the same and the marvellous historical purposes of that mission in binding many aspects of history to the Final Redemption when it arrives are true. But Yeshua was the lamb, not the Patriarch. Do not obfuscate the new redemptional purposes of the New Law, the New Rite, the establishment of the House of Prayer of the Final Redemption, the clarification of the true tradition and of the true hidden Tradition of the 36 Tzadikim, the teachings of the chosen Tzadik and the great privilege of acknowledging the Final Goel, the Teacher Haim, the exposition and teaching of the ten virtues, the renewal of the Torah, the establishing of the New Circumcision in the faith of Abraham, our father, the reporting of the ‘new’ prophetic tradition of Elijah the Prophet for this Fourth Generation, the establishment of the Sign of the Donkey who eats Bread etc. etc.

It is true that the untying of that knot allows for the reconciliation and unification in the faith between Israel and the Nations but Israel does not take on the faith of the gentiles. When the knot is untied and that mission understood, it is still the nations who come up to Zion to study the ways of the Torah, not the Jews who go to Rome to hear the Pope’s interpretations of the New Testament. I needed that sign to know when to speak about the lamb and when not to speak about the lamb.

After this I had to understand the New Reform itself. The criteria of being a ‘complete reform’ in some way comparable to the Reformed Movement and yet at the same time to remain within the confines of the Torah and tradition were not so easily reconciled. I studied a large volume in Hebrew of the Reformed Movement so as to have a solid foundation in understanding the Teacher’s reference to it.

Most pressing was to gain a more precise idea of what the ‘renewal of the Torah’ implied. One thing was the New Law based on the principles of the Sanctity of the Torah ‘transposed’ into the New Forms of the same law based on the New Sanctity of the New Pact, giving the New Rite, an authorised alternative to the traditional rite of the synagogue. It was one thing to explain the messianic and redemptional allusions of the Torah in conformity with the Completed Signs. But what about the Torah itself? What did it mean ‘to renew the Torah’?

With the wisdom-air of Israel giving me extra oxygen I fell into the trap of a ‘strange spirit’ that subtly plunged me into error. I was reading a volume in Hebrew concerning the metaphysical and kabbalistic interpretations of the 22 Hebrew letters. It is not a book written by a traditional Jew but by a Jewish scholar on this subject. The author even accuses the kabbalists at certain points as deviating from the pure faith and of desiring to impose their metaphysical doctrines above the normative system of the Torah. Such spiritual agreement assuaged me sufficiently enough to allow my Donkey wings some flapping brays and I began to fly. I would pull out each letter from the Torah and make it into a word, I thought, and then by reading the new words in order, new meanings and hidden allusions would emerge from the Torah and all would be amazed.

Its one thing if sometimes the Donkey forgets to go back to his Stable and happily wanders about the mountain tops to raise his brays upon stellar oceans. Just goad his ears with a tickle-stick and he’ll remember his origins. But when the Donkey dines on foreign starloin steak and Peretz adds hot sauces, spicy herbs and exotic beverages to the Fish galaxy, then for sure there’s gonna be a big fall somewhere.

To make a tall sin short, I had already written a word in Hebrew for every letter from bereishit until the end of the seventh day with incredible results when I said to Sarah, the night after the brit milah of Yoel and well versed in exquisite Brandy, that I had to renew the whole Torah.

Sarah answered without hesitation, “I think you’re making a mistake Peretz. The Torah of Moshe Rabbeinu is not to be touched. Perhaps you mean to say that you have to make new commentaries on the Torah. This is one thing, but the Torah is the Torah, it remains intact; you cannot add to it or diminish from it”.

Then again what are pupils for if not to remind you what you’ve taught them after you’ve forgotten it!

“But no” I insisted with joyous stupidity, “I must renew the entire Torah”.

Afterwards towards morning in a dream:

Dream 682 - Peretz dreamed (April 28, 1990 - Beersheva) that he saw the Teacher Haim at a table of an outside café. Peretz approached the Teacher who greeted him and had him sit down. At a certain point the Teacher Haim said, “I have just been with Moses and he told me to tell you to take away the sin of your mouth that you spoke last night”^[14]. After this Peretz saw (in that café) a clear-coloured hat the same type of which he himself had at home. The owner of the café said that the hat was not for sale and that it had been completely renewed from the basis of the model of the hat that Peretz had at home. Indeed the hat, compared to his own, had a completely new aspect that made it much more pleasurable to see. After this Peretz found himself in the apartment of Gino and Iliade. Gino explained to him that this was the same apartment as before but that it had been completely renewed; all the furniture was new and there were all the modern conveniences and electronic commodities etc. -

As Sarah had said ‘The Torah cannot be touched’. New commentaries which are born in conjunction with the Completed Signs make the Torah relive. Where, for many, the Torah had become, God forbid, an old and inelegant hat, it now became ‘renewed’ so that it could be worn with pride before all. But it is not for sale to buy it or sell it as one wishes. Where for many it had become an outdated and difficult-to-live-in apartment, it would now become modern, handsome and pleasant to live in. In all cases the hat was kind of hat and the apartment was the same apartment.

I know that posterity will be amazed that I fell into such an error. They must meditate as well, however, on the great privilege of being rebuked by Moses, our teacher, peace be with him. As for the Donkey, on the other hand, he had to be reminded that his purpose was to eat the New Bread, not to invent it!

THE Correction of the Donkey, no, the Correction of Peretz, no, the Correction of the Donkey, no, the Correction of Peretz. In Israel, yes, in Israel.

“What’s up? Do you want to go for a ride, Peretz? Get up on my back now, ops, that’s it. O look at that beautiful SHIN there up in the clouds, from a marvellous blue Beersheva sky until the outskirts of Jerusalem. And see there now in the sky above the great court-yard of the wailing-wall, that intense beam of sun-light issuing from a darkened cloud. That is the VAV and see now it becomes a Nun Soffit. Joy for the Hidden Redemption Peretz, you’ve received the renewed letters of Shushan, together with Adam, Michayehu, Deborah and Gilat Haim.

“O by the way, Peretz, do you happen to recall someone else who rode on an ass into Jerusalem? No, I mean, perhaps you somehow forgot yourself, so high up there on my back looking at signs from heaven. Could it be that you forgot to look down at your Donkey? Perhaps you thought that I have come to carry you? Did you forget to be Assenine and think yourself of the redeemer’s line?”

“Maybe so, Donkey mine, it is somewhat hard to say. I cannot remember where the headiness crawled into my heart, but I know that I could not see it. The air of Israel renders intelligence. That’s why it’s so easy to fall into error. Yet I’m beginning to get your point. How could I have desired to increase the letters of the Torah, if I had not thought myself something that I am not?

“Now I remember that I ate the Messianic Star in Israel. Both the Stars, of Malkitzedek and the Star of Abraham were coming into their new state of union for Israel. But there would be a ‘spiritual earth-quake’ before the two stars would arrive at the exact and ‘final’ binding place of 4000 years hither”.

“Go ahead, Peretz, you’re getting there. It’s coming out of your pen. Do you remember the depth, the closeness and the splendour of the stars? That was the night of the union of the two stars, of Malkitzedek and of Abraham, in the valley of Shaveh”.

“I’m beginning to understand. That was the union of the two stars. Afterwards between Beersheva and Jerusalem that union came under the Sign of Shushan, the New Letters of the New Hidden Purim for Israel, so that all the redemptional Signs entered into the School of Esther of the House of the Final Redemption. At the same time the signs of the School of the Essenes had entered the School of Esther. Thus there was a correction to be made for the sake of purifying the Initial Messianic and Redemptional Signs from these same signs after they had been taken out of the School and used by Yeshua and announced by him publicly on Israeli soil. In order to make the Correction, I had to fall into an error which, in essence, was as grave as Jesus’ using the ‘secret letters’ to do miracles and wonders and as erroneous as thinking himself the final redeemer. And I fell into the trap that was laid for me with flying colours. O capricious Hhamor, again you have Donkeyed yourself out of any fault as you Donkeyed me into the trap!”

“Don’t get angry Peretz. You know how it is, hidden instructions from the Higher Stable. You can’t get out of them. And how would you manage to fall without me? And what would you have known about eating if I hadn’t taught you how to taste the Marvellous Bread of the Final Redemption? You would have just continued flying with no Corrections to be made. I know you like flying but the people need a Donkey who falls like them. But then you get corrected and I get in my kicks and the Lord above bestows His grace on all of us. In the meantime, together, we received the Sign ‘the Donkey, Messiah son of David’ and together we make the new blessing ‘Blessed is the Lord, our God, who has made me His bread’”.

Sivan 3, 5754 - May 13, 1994 - Sombrero

Wednesday 15 November 1995

Peretz Green

Sarzana, La Spezia, Italy

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^[1]. the concept of this being 'included' has to be studied. In brief: The 'messianic mission' in general is part of the Torah Tradition and the Prophetic Tradition etc. It was, however, unknown that for the sake of the Final Redemption, redemption which is not only for Israel but for the nations as well, it was necessary to have a 'preparatory' messianic mission etc. Nevertheless, once the truth of the Messianic Signs behind the mission of Yeshua is understood, and the original Christianity of the Initial Signs is known, it will be understood that also those Initial Signs had behind them all the support of the true redemptional and messianic prophecies of the Torah and Prophets, this notwithstanding the eventual erroneous developements of all Traditional Christianity. Since that mission was based on True Signs, those Signs contained the true continuation of the prophesied messianism of the Torah and of Prophets, to the extent that they could be manifested for that 'intermediary' time. The Initial Signs derived from the Torah and Prophets and the Hidden Tradition of the Prophet Elijah as they were known (also in great secret) in the School of the Essenes.

^[2]. All that concerning the Initial Signs received at the School of the Essenes is the subject matter of Sefer Ester. The Christian Errors are corrected in the N.T. Corrected and the deeper meanings of Yeshua's mission, also for the people of Israel, are discussed in Yeshuat Yeshua.

^[3]. also this is one of the main reasons for which the Sign of the Stars had to contain the name of the Star of Christ. From this we knew that the original Signs were 'Christian Signs' from which the eventual 'mission of Christ' was born.

^[4]. To better understand what power the Initial Christian Signs did have through the mission of Christ and until the Completed Signs, see Matthew Corrected.

^[5]. which I do not think might be said of the she-ass that Jesus rode on.

^[6]. but the nations of Ismael merited to the pure monotheistic faith, through Islam, when those prophetic blessings, bestowed on Ismael, came to their historical realization.

^[7]. the difference is substantial. The difficulty is that you need both the Signs of the Ram and the Sign of Isaac to understand that mission. The fact is that Esau came from Isaac himself, not from the Ram. So too the Christianity of the nations of Esau came from Jesus. And Christianity, by God's providence, became the nurturing mother of the main bulk of the 'lost sheep of the house of Israel'; thus, in this sense, the two brothers, Esau and Jacob, are themselves found in Christianity. Also this important aspect of that 'messianic mission' must be understood. Without the Sign of the Ram, however, we would lose sight of the greatly advantaged position of the traditional people of Judah who have had the great merit to carry the Torah tradition throughout the ages. It is for this reason that in the first years of the Correction, the measuring rod of the Ram is as yet unknown. The aspects of that mission in the Sign of the conflict of the two sons of Isaac had to be dealt with at first. One can see the parallel in that first form of the House of Prayer for all the Nations, in which the dominating feature was the new juxtaposition between the Universal Synagogue and the Universal Church. After that Correction of Christianity in the Sign of Isaac, the Universal Church is rejected from the House of Prayer and the Universal Synogogue loses all sense. In their stead come the Altars of Judah and the Altars of Efraim, whereas the Altar of Malchitzedek remains with the purpose of receiving the Universal Renewed Pact for the Altar of Malchitzedek.

^[8]. often it is translated 'I am that which I am' in the present tense; that is, the future EHEYE is considered a present-continuous-constant, to say 'I am always that which I am always'. There might be a certain 'theological' advantage in this because a purely futuristic sense seems not to touch the present. In any case the translation is less important than the name as it is in Hebrew. It is, however, important that the name comes in the future form because, as known from tradition, this name includes in itself all the redemptions as well as all the exiles (galut) which precede those redemptions.

^[9]. see my dream in Israel - - -

^[10]. see my dream at Sombrero after the famous Purim of Baruch Goldstein and cursed Habad meat - - -

^[11]. see my dream in America at my brother Ted’s house - -

^[12]. see report of the Donkey from Houston, Texas, on our visit to the Reform Temple Emanuel

^[13] Nevertheless, afterwards a Dream was received by Giuseppe in which there was a separated section in the New House of Prayer where there were sacrifices, as those of Tradition; a board of Rabbis supervised and decided who could and who could not bring a sacrifice. In the dream they chased away the ‘Hellenists’, obviously those who want to bring a sacrifice not with true Torah intentions. In any case, these sacrifices are not an integral part of the New Rite -

^[14]. this was the sin of my having said “I must renew the Torah from the letters of the Torah” - so grave and distorted was that idea that it reached the ears of Moses, our teacher who is responsible for the Torah etc. after this two examples are given to explain the kind and the limits of the ‘renewal’ of the Torah - see documentation Introduction to the New Law.