Written by: Peretz Green



Texts relating to the plants of Myrtle



Some autobiographical gnomen of Peretz Green, responsible for the writings of Sefer Mishnat Haim:


(from "The Virtues of Esther"): Gnomen 56 - Are there words that are supposed to say something? We thank God Almighty that He has sent the Final Goel, Haim, as we were thankful to God when He sent His chosen servant Moses to free us from Egypt. We have, of course, 3500 years of history behind us so that by the force of that vast history, we can better place every question in its proper perspective. The world has also come far to be ready to hear the Marvelous News of the Kingdom of Heaven.

Gnomen 57 - In 1945, when the Hidden Goel, Haim, entered into the reception of the New Sanctity for the world coming, it had obviously been foreseen that when the Hidden Goel would become the Final Goel, he would have need of his Donkey. In July of that year, Peretz was born. My mother Ann, peace be upon her precious soul, was not called Tamar but she was beautiful inwardly and outwardly and her mind was of a universal vision and she saw all people as brothers and sisters, even though she was Jewish in every way. Between the birth of my older brother Marty and mine 8 years had passed, 8 years of anguish for my mother who had miscarried a girl after 4 years. For various reasons she thought bitterly that she could not have other children. Then it happened, I am inventing this, after 7 years, when she felt herself widowed from the prospect of having more children, and seeing that also her husband was saddened by the fact but resigned to his fate, she decided to dress herself with such garments that would awaken the soul of her husband to her beauty and, perhaps, who knows, the Lord above is great.

Gnomen 58 - In any case, I was born, I thank God, and my beloved father, Morris Green, peace and light be with him, was certainly Jewish and from the Tribe of Judah as well. I had been held up, it would seem, from getting down until the war had ended and the atomic bomb was ready to be exploded. I was joyous news to my mother and father while the world pitifully ‘rejoiced’ in the news of the end of the war. Mom cried from happiness when I was born, she told me many times, “The sun shone and rose brilliantly when you were born and there was light and splendor on every side. I couldn’t believe my eyes when I saw you and I cried from happiness and joy”. I didn’t yet carry the name of Peretz, otherwise I would have wondered if they had mistakenly not called me Zerah but then again you couldn’t have a Zerah without a Peretz who explodes first from the womb!

Gnomen 59 - You can get a glimpse of the incredible tmimut of my mother. She carried me for 9 months and yet she couldn’t believe her eyes when I was born. Perhaps that’s normal for many mothers but my dear, sweet and ununderstood mother remembered it and repeated it all her life and wow, you should see how her eyes lit up and bulged out of their sockets from the joyous amazement of the moment, every time she told it. Usually she did not tell it when my younger brother ‘Zerah’ was present so as not to incur fraternal jealousy. He came just 16 months after me and they called with him the splendid name of Theodore, Gift of God. But before arriving at the announcements, much history had to be corrected and reconciled where possible and so too, before I became called with my Hebrew name Peretz, all called me Paul, to remind me that I would not be able to make the redemptional announcements of Peretz until I had corrected the messianic and theological blunders of Pauline Christianity.

Gnomen 60 - To correct Pauline Christianity, however, in truth, before the Lord, our God, one has to see and know many things and to pass through many, many experiences and to fall into many traps and most of all to have the incredible good fortune to become the pupil of the true Tzadik in the world whose Hidden Work it was as the Hidden Goel to bring secretly to the world the New Marvelous Tablets and the New Sanctity of the Third and Final Redemption. Can a Donkey be luckier than that! I too, from my mother’s womb was Signed into the Completed Signs of the Final Redemption in merit of the Final Goel, Haim, and all that I came to know and all the experiences that I passed through before becoming talmid of the Teacher Haim, were ‘signs’ mostly bitter, unsatisfying and negative signs that had all to be undone and illumined and finally corrected by the Tzadik Haim. For 7 years, the Tzadik Haim, taught me the true Torah of God and of Moses, our teacher, the Torah of Goodness and of Love, the Torah of Compassion and Charity, the Torah of Humility and of a Humble Spirit, the Torah of Correctness and Derech Eretz; in one, the Torah of the Good Heart filled with the Joyous Faith in God and with Humility towards all.

Gnomen 61 - For 6 years after that, I was allowed to enter the sanctified room that the Tzadik Haim prepared for me in the apartment I was then living in. There, generally 2 nights during the week, I would ask permission to enter and to meditate in sanctity. Nothing was in that room except for a small table (still with me here as my hand-writing desk in the Tent) a beautiful red rug to stand on for contemplation and for prayer (it is still with me but cut into 2, one half is in the Inner Tent, and the other has become a Girdle for binding myself with) a chair for sitting on at the table and an ash-tray of very thick purple glass (the Teacher Haim gave me permission to smoke in the room when I was seated at the table). At Purim in 1985, (5754), when I had to undo the room because I was leaving that apartment, as one of the signs of that undoing, I threw that ash-tray against the radiator so as to break it into pieces. I threw it quite hard for 3 times but it refused even to cede a chip. Instead the radiator broke and water flowed from all sides, to help us swim, I suppose in the Profound Waters of Purim. Seeing its unbreakability, I decided to keep it with me and here it sits on my writing desk. For the past 10 years, I again have had permission from the Final Head of the 36 Hidden Tzadikim to maintain the sanctified room which I refer to as the Inner Tent. For sure there is hidden here an incredible and unexpected Sign of Purim, the true joy of the revelation of the Virtues of Esther and the Justice of the Tribunal of Mordechai ha-Tzadik.


(from "Some Autobiographic Gnomen"): Gnomen 4 - (follows chapter 13 of "The virtues of Esther") In truth I passed through my Bar Mitzvah School without knowing anything of the Torah. Only when I was 18 with my entrance into Yeshiva University did I begin to walk on the path of the halacha. I was always amazed about everything. I was alive. That seemed to me amazing enough. But here there were Jews who even wore tefillin when they spoke on the telephone with their girl-friends.

Gnomen 5 - I remember Rabbi Riskin’s clamoring vociferously about that one. “I passed him by in the corridor” he screamed with talmudic joy, “and I stopped in my tracks to see the wonder. Did he really have a direct line to the Ribono shel ‘Olam!”

You can see, then, that I already had a full Jewish education before I got trapped into the Habad-cage. Had I had a girl-friend, I would not have spoken to her on the telephone while wearing tefillin. I took to heart that ‘direct line’ expression. It was the ‘direct line’ that I desired. The problem was that every time I searched for the ‘direct line’ I found myself searching for a girl-friend as well.

Gnomen 6 - It was not easy such a blotch on my conscious, so I went to the Campus Freudian Sage with a German Jewish beard to ask him why such a mitzvah as the circumcision was completely ruining my ‘direct line’ with the Master of the world. “Are you not afraid of Him?” asked the Rabbi Doctor with German lucidity. “Of course I am afraid of Him and certainly I wish not to do anything against His will. The problem is that instead of the ‘direct line’ that I must reach, everything I see and touch makes a ‘direct line’ to the middle section. Have you no remedy, Doctor, to help me get out of this body before it drags me under?

Gnomen 7 - “What do you mean ‘everything’ ?” his eyes lit up with psychoanalytic precision, joyous for my readiness to strip my mind before him. “Everything” I said with emphasis. “If it were only the problem of a girl-friend why would I have come to you? No, Doctor, it’s not that. Somewhere along the line, I exited from all distinctions of male, female, animal, plant life and even inanimate objects. Everything finds a way to excite me. The entire world, it seems to me, has come to squish and squash me with sexual desire.

Gnomen 8 - “Do you think the situation is very serious, Doctor?” “Not at all” he said smiling with the solution on his beard. “It is a simple case of Yetzer ha-ra. You’ll get married. It’ll pass. See how clearly you expound on yourself. If there were a real problem, you would not be able to do such. Do not worry and don’t be afraid. You’re not meshuga. Have a little more fear of Him and then you’ll get married afterwards and all this will go away. Zai a menshe un daiga nisht, vet zain gut.”

He’s certainly more rational than Freud, I concluded in my thoughts. The difference is that Freud never understood the Yetzer ha-ra and so he saw every evil as rooted in the sub-conscious for reasons of its own. But you can’t blame the negatives for the kinds of photos that were taken, can you!

Gnomen 9 - Nevertheless, that direct-line tefillin discourse of R. Riskin set me off into a long meditation and in the end was the real catalyst of my leaving the University and seeking the ‘direct line’ with Habad. Riskin’s quip irked my growing inner warp and excited my desire to know why my love could not yet be satisfied by tightly binding myself to the tefillin straps. Something was desperately wrong with me, I reasoned, and even for Minhha Shabbat I could not sing freely with the others.

Gnomen 10 - At the Yeshiva University, I found German-Jewish-American halachic Judaism. The German-Jewish part was quite strict and the American part quite watered down but, in general, I was seeing active, halachic Judaism in the context of Traditional studies. I had already a fair knowledge of modern Hebrew, having studied it in Weequahic High School in Newark, New Jersey, with Mr. Chasen, peace be with him, for 3 years. I had also been to Israel the summer before beginning at the University, having won that trip to Israel for 7 weeks for high grades. Mr. Chasen sent me with a Shomer ha-Tzair (non-religious Zionist) group.

Gnomen 11 - I myself had no idea of the various groups of Zionists, religious Zionists, socialist Zionists, non-religious Zionists etc. etc. and I never belonged to any group. Indeed, I never loved being part of groups of people and I never really allowed myself to mix into any group, feeling myself too individualistic to ‘divide’ or ‘share’ myself with others. My individualism was very spiritual or, at least was taken by me as a question of my spiritual identity which, however, I had yet to delve into and try to define. I was born with strong inner faith in the One Living God, thank God, I’ve never known what doubts on this matter even mean.

Gnomen 12 - I believed, of course, in the Pesah of the Jewish people and I desired to study Torah and to know much more. I was therefore very enthusiastic about the Yeshiva University and the daily program of Jewish studies while greatly appreciating the double-program of secular subjects in which I majored in classical Greek. In truth I was a frustrated study-monger. I was always in the thought of using all my time for studying and reading but I was always thwarted from accomplishing that desire. I was always in conflict with wasted time and the conflict remained because I never used my time as I would have desired.


Gnomen 20 - That ‘direct line’ tefillin joke had had meaning for me. Most of the Jews among the Yitzhhak Elhhanan program of Yeshiva University, not the teachers who were, in general, rabbis, but the students, seemed to me ‘part-time’ Jews. I had not the experience to measure meaningfully the various classes of Jews that I found at the University. In general, however, it seemed to me that those who have had the great fortune of studying the true Tradition must be fully dedicated to it.

Gnomen 21 - I did not find the fire that I was searching for to help me ignite the burning faith that was always within me from the youngest days remembered. I was, I suppose, not exactly a run of the mill person. I was, first of all, over-desirous in whatever I wanted.


(from "War against the Zohar"): Gnomen 63 - DIARY: Jan. 15, 1999, Tevet 27, 5759, Heavenly Perfume 17: I saw in a flash-dream just before waking that I was writing here on this table a text (which it seems to me carried some connotation of a ‘concluding text’). As I was writing the first few pages, I saw the book grow and ‘flourish’ into a full book. - -

I recognize the possible messianic sign of Tzemech’ (Germoglio) ‘to flourish’ or ‘grow rapidly’ - the School of the Shoshana itself, at this point, very much needs the Sign of Tzemech in order to sprout up.

Gnomen 64 - From the beginning of this third Esther, I began telling something of my own story. Why? Do I want to be known? I can’t really answer that. Must I become known? Obviously, it’s a goal of the Donkey to stand on his Tail and to bray. Nevertheless, the becoming famous of the Donkey is not outside in the plaza nor anywhere else outside in public to announce the Final Redemption. There is absolutely no permission for me to do such, as shown recently in a dream to Noda in which I went dressed in a blue sweat-suit to a park and as I began to announce the Redemption, lightning came down from heaven and fulminated me. Noda, however, prayed to EL SHADDAI and I was resuscitated. The Tail of the Donkey, however, Anna G., Davide L., Solly (Adam) Kamkhaji, Paolo Fierro, Daniele Manigrasso, Giuseppe Manigrasso, and Noda, have permission to diffuse the Messages through the channels given us in the context of the School of Shoshana in Italy and the Beit Sefer Esther in Israel and eventually the School of the Yellow Rose in the U.S., also by way of Internet.

Gnomen 65 - The problem, of course, as usual, is not with the Donkey. When the Third Redemption Donkey gets into the scene, his past is only in the Books, even though it’s all to discover. Peretz, however, has some real problems with autobiographical sketches of all his former life, before the age of 23-24 when he met and became talmid of the Tzadik Haim. I am not sure if the book seen by me this morning refers to my autobiography or to something more directly related to the Tzemech prophecies or to both or to something else, but for the moment I have no other clues to work on. Therefore I’m speaking my heart out to see what happens.

Gnomen 66 - Before knowing the Tzadik Haim, what was I? A Habadi, with a Habadi beard and Habadi beliefs. Who knows what an ungracious mess and an undisciplined soul the Tzadik Haim looked at the first time he found me in the Synagogue (mostly Habadi) of Via Cellini in Milan. Later on, however, the holy Tzadik Haim told me that he had seen me and followed me from my birth and that he knew everything about me.

Gnomen 67 - The Tzadik also revealed to me that he had been ‘forced’ to bring me to Milan ‘before the designated time’. He had seen my state, the desperate state of my soul because of the depths of impurity that I had reached, deep into the Habad and Mysticism roots. If more time had been allowed, explained the teacher Haim, head of the 36 Hidden Tzadikim, it would have become too late and impossible to redeem me from there. The Tzadik had looked deeply into the matter and he had seen that there was no choice.

Gnomen 68 - Habad was the very particular chapter that I had to know thoroughly and to be a full-fledged part of from which I was redeemed by the Hidden Tzadik, Haim. Also before Habad, however, I had been severely caught in the traps of impure spirits, impure sexual spirits and impure depressive spirits. There was a dream that shows me in the clutches of the ‘other side’ when I was younger. My brain would have been destroyed a million times had not the God of Israel bestowed on me the great desire to study languages and to read and to gain knowledge. I would otherwise never have come through it. And if not for the hidden prayers of the holy Tzadik who kept an eye on the one who was destined to become his talmid.

Gnomen 69 - Not only study but also the guitar helped me assuage the inner conflicts that tormented me from 12 to 22. Except for a few isolated times, I never really fell into serious states of depression but a terrible amount of sexual frustration anguished my soul into desperate prayers. I received in a dream at Houston Texas permission to compose a text, on my own name and not in the context of Sefer Mishnat Haim on the depths of impurity into which I had fallen in previous years. That text, if it becomes reality, is not to be associated with the Tzadik Haim.

Gnomen 70 - Why then speak of myself before 23? I was really nothing to define; never quiet, never able to relax, tormented by thoughts, desirous of gaining knowledge but relatively unsuccessful for many reasons. In all this, however, I constantly searched for ways to know the closeness of God Almighty. I was not a follower, not one to be part of groups or clubs. I was an individualist looking for my way. I loved words. Words were poetry to my ears. I would repeat words that I liked many times to hear their sound. This gave me the desire to study other languages. All languages had their beautiful words and their musicality and their poetic sense. My spirit was quite poetic; I should perhaps have written poetry.

Gnomen 71 - I have always had faith in God Almighty and I have never known doubts.

DIARY: Jan. 16, 1999, Tevet 28, 5759, Heavenly Perfume 18: Paolo and Noda fasted Shabbat for me after I woke up from a dream of condemnation to death. I did not know for what reason and I began to pray and to ask God to remove this decree. - On Motzaei Shabbat, Paolo called Solly explaining the mistake of Project Genesis. Afterwards Solly wrote a letter of apology. - Noda wrote her correction. –

Gnomen 72 - I was a wonderer, always searching, influenced certainly by oriental meditation, to get out of my body and to reach a higher state of being. From the age of 13 it began just after the death of my grandfather Max Green. At 11 I had Mommy buy me a black leather jacket and with my guitar in hand I imitated Elvis Presley. At 12 I wanted to be a famous baseball catcher but as a hobby I also collected precious mineral stones that a friend of the family used to bring me. At school I would cut up as much as possible, loving attention and trying to make people laugh. I was even worse at Hebrew School but my Bar Mitzvah was getting closer and I had to learn my Haftorah. But then Grandpa Green died, just a month before my Bar Mitzvah.

Gnomen 73 - That was an event in my life that shook me up and woke me up and set me on a different course. Grandpa had died but I knew he was there. His body had died but he had not died, I felt it. When I saw him in the coffin at the funeral, I spoke to him mentally and I felt his presence. The understanding that life itself would have no purpose if it ended with death was innate in me but when Grandpa died this concept became alive in me. I was somewhat stunned but wondrous that he had died just before the Bar Mitzvah that he so desired to see. I reasoned that he had been given to see my Bar Mitzvah from the world of truth.

Gnomen 74 - My Bar Mitzvah passed with colored light bulbs set up in our backyard by Uncle Dave (Becker). Lots of people came and ate turkey and other dishes and cakes and they drank shnops and wine. Also a microphone was set up so I could read my speech. In Shule everything had gone well Shabbat, the day before, both the Haftorah reading (va-yiftah ha-giladi) and the Bar Mitzvah speech. Some nice money Bar Mitzvah gifts were received and everything was fine. But I kept looking at Grandma. She was seated at a table in dark garb. She was no longer the Grandma that I knew. Her body was here but her mind and spirit was with Grandpa in the upper world. I saw it in her face and in the expression of her eyes. Hers is the only facial image that I remember from among those at the Bar Mitzvah; not even the face of Mom or Dad in that event, no one, only Grandma’s.

Gnomen 75 - I had, of course, felt the presence of Grandpa. He was there, looking on from above but close and he was smiling because his grandson had been bar-mitzvahed. I felt his presence close to me and now, even more than in the month from the funeral to the Bar Mitzvah, I felt myself inwardly changed. I wondered if also the others of the family felt how alive Grandpa had become and I searched out their faces and asked of their feelings and questioned them on death. I had soon to come to the realization that the entire manner in which I was perceiving Grandpa’s death was very far removed from the thoughts of the others. I therefore told nothing of the message I received from Grandpa about a month after the Bar Mitzvah.

Gnomen 76 - I sat on my bed in sort of Yoga meditation position, trying, as usual, to find the place in my mind that was the door to leaving the body. I could, however, never quite leave the body because every time I found the door, other ‘worldly’ desires would always come just at that moment and I would be thrown down into lower than the belt disturbances. In that sitting, however, it was not so because I was concentrated on Grandpa and I was extremely serious. With my eyes closed, I felt him come and in my mind I heard him speak. “Look now at what I am showing you”. I envisioned a sort of garden with colored flowers. Grandpa said, “You are looking at a place in another country; it is there that you will have to go. Remember what I tell you, you will have to use your brain very much and you will need your whole brain to accomplish that which you have to accomplish. It is not now and it will not be here but in another land”.

Gnomen 77 - At 13, I also had my first romance, an interesting girl who would beep me by telephone in morse code that she loved me. The problem was that I would lose my patience in beeping her back. We probably differed somewhat on what romantic meant. Her father, of German-Jewish extraction, was a ham-radio enthusiast and Donna his daughter was on the same track. I liked her because she was different than the other girls, she played baseball and she was on the boy’s patrol and she was great on clarinet. After school, we would go together to a candy store and play flippers together. Those were the good old days when the pinball machine was a pinball machine.

Gnomen 78 - Sometimes I took her to the movies and afterwards I would walk here home; at the end of a narrow alleyway before she would retreat, she would give me permission to kiss her on the lips and to hold her tight. I had finally conquered the universe and I loved her and until this day, I don’t know what foolishness got into me to make me lose her. There had been a party of school-mates where lights would be turned off once in a while for some extra kissing when spin-the-bottle activities had dulled to boredom. At a certain dark point, I found myself responding to the quite passionate kisses of one of Donna’s ‘best’ friends’ and that devilish tigress really swung me under her spell and made my head swim. A day later, Donna called to tell me it was finished between us; that ‘best’ friend of hers had called her and revealed how I tried to make it with her and how I had forced her into kissing me etc. etc.

Gnomen 79 - Tears, illumination, regret and a broken heart. I had heard that females were cats but I had never been meowed and scratched by one before. I suddenly realized for the first time that evil existed and that the false cunning of the female species was dangerous and that it was easy enough to fall into the traps. At the same time, my heart was broken inside because, trap or not, I had broken the confidence that had bound Donna and myself, a confidence which once broken, even only one time, could never again return to the state of purity that it had known. Confidence had to be 100 percent, otherwise it was not true confidence. Then too I realized why I had loved Donna. She was not like that. There was nothing false in her. She was not a liar, not a conniver, not seeking to take advantage of someone else for her own gain. Inside, I smashed myself to pieces for my folly.

Gnomen 80 - The pain of that realization came when I again saw Donna. I searched for her, distraught, hoping and praying that I might correct the error. I remember her face when she came outside from her house to meet me. She had had complete confidence in me. I too loved her but immaturity had not allowed me to appreciate what I had had. Because of a foolish moment, I had ruined everything. Pure confidence was not something you could piece back together once it was broken. Tears, illumination, regret and a broken heart.

Gnomen 81 - I tell this episode because it had a profound influence on me. I pleaded with her to forgive me, acknowledging the inane stupidity of my falling into the trap. She forgave me. I begged her to allow me to kiss her again and she agreed. But I had so deluded her that it would never be the same. Had she been only angry, it would have been easier. Anger, as it comes, may go. But she was deluded. She was no longer able to see me as she had seen me before. She tried to because her feelings for me were very strong but she could not unblock herself from the inner disappointment that she had undergone. We tried yet for some months to be again boy-friend and girl-friend but the binding force of that innocent and pure confidence was missing, never to return. She could not see me as she had seen me before; this was my inner pain, that I had fallen in her eyes.

Gnomen 82 - After a few months we decided to break up; I no longer remember the circumstance but my love for her continued in me with heartfelt suffering for at least 2 full years afterwards. I wrote a stage-play for my English class in which the young suffering protagonists acted out the state of anguish that I had known in my frustrated love for Donna. My teacher (this was Junior High School), a woman (and a Jewish Hebrew School President and teacher as well) was so shaken by the passion and deep-felt suffering of a broken heart, that she called me for a personal chat. She explained very gently that according to her, the emotions expressed in said play were anything but those of a normal 14 year old. The depth of the emotivity and the tragic sense of inner suffering, she explained, demonstrated strong psychological disturbances. She suggested that I be sent to a psychologist so that I might work out my problems.

Gnomen 83 - I decided that instead of going to a psychologist, I would meditate on human psychology and try to understand what the mind was all about. At the same time I began to study Latin and the love of language study began to take root. In that period I was also part of the WBGO radio Workshop School-Radio Program, an FM station. I studied diction and voice and was well received by the director, taking part in several programs. I remember organizing and directing several folk music programs, played and sung by friends of mine. Most of those years were spent in mental turmoil while at the same time from 13 onwards, I was awakened to the intellect and my desire for knowledge grew with me in time. I might say now that my vision of Grandpa and his message was my Garden. Then I met up with the Serpentess and she coaxed me into eating a bit of fruit, after which my eyes were opened and I saw how shamefully naked I was.

Gnomen 84 - From 14 to 15 (8th and 9th grades) I was in the very modern Clinton Avenue Junior High School and from 15 to 18 (10th, 11th and 12th grades) I was in Weequahic High School, both in Newark, New Jersey. From 18 to 19 I was at the Yeshiva University and from 19 to 23 I was part of the Lubovitcher Movement; from 19 to 21 in Crownheights Brooklyn and from 21 to 23 in Brunoi (Suburbs of Paris) France, at the Lubovitcher Yeshiva there. From 13 to 19 I was, in general, in a state of great conflict between that which I sought to be and that which I was in practice, between a level of purity that I desired to reach and the insistence of impure thoughts and actions that brought me down into very impure realms, between a level of knowledge that I craved to acquire and the immense limitations that I found in myself.

Gnomen 85 - Between my High School Graduation and my entering the Yeshiva University in uptown Manhattan, I went to Israel with a group from the Yehuda Ha-Tza’ir (Yound Judea), one of the non-religious Zionist groups. I was in Israel for 6 weeks during which fell my 18th birthday.

Gnomen 87 - I was in Israel for 6 weeks that summer. My feeling for Israel was simple, with temimut. This was the homeland promised by God to the Jewish people. It was the historical miracle of God after the Holocaust. The only other thing I knew was that I loved the Hebrew language and I would read Haim Nahman Bialik’s poetry with great relish and with enthusiasm to look up every word I didn’t know. My pockets were always filled with daily lists of new words, a custom I had taken to from the age of 16, with French, Russian, Greek, Hebrew and even Indonesian.


Gnomen 151 - Jan. 27, 1999 - Shvat 10, 5759 - The Lion’s Den 1: I have had to enter the Tree of Knowledge of Good and of Evil Corrected, so as to break down some more shelves of false lights that emanate from the Yeor. Take off your dark sun-glasses and catch some glimpses of the wisdom of the True, New Kabbalah of Big Fish Leviathan, against the false pretences of Gilad Shadmon and the School of Ashlag. For I desire, with spoken wisdom of silence, to help you better understand how to look false lights straight in the face. Do not lose your bearing if I happen to swing from branch to branch, for between Donkey and Monkey there are 10 letters in English and even apes may get into the Signs if they serve some purpose in the Final Redemption.

Gnomen 152 - When the verse says ‘And all will know Me, from the greatest to the smallest’ does this mean that at that time and from that time on, all people will stare at great spiritual lights all day long? No! People will eat and work and look at television and sleep as always. Young people will meet and fall in love as is natural. And young unmarried men searching for a wife will feel some frustration until his natural needs are satisfied. But all will have the fear and love of God in their heart. They will be honest with others and with themselves and for questions of doubts for which they fear to do something offensive before the Creator, they will seek the knowledge of God’s laws.

Gnomen 153 - Be wise, then, dear friends, and try to understand the Donkey’s words, for I am not a writer nor a literary stylist but I speak in the permission of the holy Tzadik, Head of the 36 Hidden Tzadikim of this past generation. These are the true Tzadikim who walk in the true lights of the true higher spiritual worlds, but they are also general souls who take on the enormous responsibility and the enormous weights of the worlds in which they walk and which they know above in their ascent. The Hidden Tzadikim are not to be emulated because it is not possible to be as they are. It is for this reason, as well as for other reasons, that they have always remained hidden and unknown to all other Jews, including the most learned sages of the Torah. Their purpose is not that of being emulated whereas the Sages of the Torah were obligated to make pupils and to demonstrate their knowledge and their ways, so as to be emulated by their talmidim.

Gnomen 154 - The term Tzadik (not only in its true, higher meaning of receiver of the Secret Tradition of the Hidden Tzadikim which is still unknown) but also in the sense of true Sages of the Torah who walk in the holiness of its laws, has been greatly falsified in the past 4 centuries or so, as a result of the false lights of the false Kabbalah. It was falsified by its usage on a horde of those who because of their being receivers of the ‘secrets of the higher worlds’ of the Zohar allowed themselves to be called Tzadikim and Kedoshim and, in the Hassidic world, even Adonim in their usage of Admorim. (The holy Tzadik, Haim, when he would hear this term ‘Admorim’ used, verbally tore out their foundations from under them and sent them out to be street-cleaners.)

Gnomen 155 - The true Hidden Tzadikim never allow themselves to be called with any such titles and if someone did call them Tzadik or Kadosh etc., the true Tzadik denies and rebukes. They do not accept honor for themselves because all honor is to God alone and if they would accept honor from others, this would lessen the level on which they stand. I was witness many times to how the Tzadik Haim, Head of the 36 Hidden Tzadikim, refused titles or honor of any sort from other people.

Gnomen 156 - I have explained in several places that I myself was not given to arise with them but, nevertheless, I was the talmid of the Tzadik Haim for 13 years while he was still in this world. I had been caught up in the traps before I was saved, washed and redeemed by the Tzadik Haim. I had to fall into all the errors of the falsified tradition of Habad. I had to believe it was my purpose to climb into the higher worlds of the higher spheroth and to be taken up day and night in the Higher Light until the entire physical existence be annulled.

Gnomen 157 - And now that the sin of Yeor has returned to its original state, I am reminded that previously, notwithstanding I was a full-fledged Habadi, I possessed a particular and independent love for the Sefer ha-Zohar, the ‘Etz Haim of R. Haim Vital and the ‘Kabbalah’ as I understood the term then. Mind you, this strong desire to study the Kabbalah directly from the sources, without the filters of Habad Hassidut, was not Habad usage or attitude. Although I couldn’t have defined it then, I was not totally satisfied with the Habad filter. I desired to ascend and to enter the light itself.

Gnomen 158 - The Hated Fourth Generation of the idolatrous sin has little need for contemplating its origins. It has already inherited the sin of fathers, of sons and of its third generation. I was luckily not born into Habad nor would I have wanted to be. Those born Habad had no independent desires, one was a ‘yesh’ ( a ‘something’ that had not purified itself from personal thoughts) he was plagued with human traits. The Lubovitchers did not think about entering the higher spiritual worlds. The Serpent of Milan once explained to me that those Habadis left of the previous generation were not truly part of the true purpose of Habad. The Present Habadis, he said, knew that they should have no pretences of reaching higher spiritual levels. They are soldiers of the Rebbe and stop. The time is to make Habad known, u-faratzta, so that the Rebbe can be revealed. -

Gnomen 159 - Did I get into the higher worlds? No, but I got into the lights and I combined them with Habad-Rebbe-Illumination. I obviously believed myself at times to be walking on higher levels because I remember that for reason of the higher spiritual contact I thought myself to maintain with the R., I used to imagine that, when the time would come, I myself would be chosen next Rebbe. How could my imagination have brought me to such conclusions if I had not inwardly believed myself to stand on a very high plateau of the spirit and soul. You can also see, however, that I never entertained all the Mashiah-Rebbe talk as did the other Habadis.

Gnomen 160 - I was never really caught up in the Mashiah campaign of Habad, also because that came out on an open level after I left but the true Habadis all believed it as a first principle that he was the awaited Mashiah and this existed long before it was exposed publicly. I myself was not particularly interested in the Mashiah problem. I was interested in the system of the 4 worlds; the mashiah problem was too worldly and it upset the spiritual equilibrium of my meditation.

Gnomen 161 - The Tzadik Haim had to reconstruct the world for me when I became his talmid. I had trained my mind to disdain the world, the things of the world, the events of the world, the history of the world. The ‘world’ ‘der velt’ no longer had any real meaning for me, I wanted lights, not physical existence. My first question to the Tzadik Haim, one of the first times we spoke together in the Synagogue of Via Cellini was if he was expert in the Zohar and in the ‘Etz Haim and in the other books of the Kabbalah. The person who to me was a Yemenite Kabbalist assured me with immense tranquility that he was. Before he answered, however, he became somewhat serious and he looked to the right and to the left to make sure that no one would hear. Then he smiled while maintaining the same seriousness and said, “All of them” he assured me, “I know them all but the matter is hidden; it’s necessary to stay quiet”.

Gnomen 162 - The Tzadik Haim had given me to understand that if I would hold to the conditions of silence, I could become his talmid to the ‘secret Kabbalah’. There was nothing in the world that I desired more than that. In the Habad Yeshiva in Brunoi, France, I had prayed many times in my last 2 years there that I be given the kindness from God to know a true teacher who would teach me the higher spiritual secrets of the Book of the Zohar and the Kabbalah. And now it was happening and the fact that the teacher was Yemenite thrilled me with delight. I had a feeling, conceived of I don’t know where, that the profundity of the mysteries of tradition was to be found with the Yemenite Jews.

Gnomen 163 - I was from those very moments, when I felt myself on the threshold of a reality that I had prayed for and hoped for, ready to stand in the face of any contradictions that might come to interfere because of my being a Habadi. There would be no contradictions, I decided, there might only be Habadis who wouldn’t understand. But I was used to thinking that others would not understand me from the time I was 13. Nor had I ever thought that the Habadiim were able to understand me, exception made for the Chief. In truth, deep down, I never really believed in Habadiim but I believed in the 7 Lubovitcher Rebbes and I believed that they were Tzadikim and great Kabbalists who ascended the higher spiritual worlds and all the rest, be-’avonot.

Gnomen 164 - Nevertheless, when the Tzadik Haim found me, I had been imbibed with 5 full years of written Habad Hassidut. All virtues and good qualities had been directed into false channels. I had no knowledge of derech eretz. Habad did not teach it. Only the Chief was to be respected. The Hasidim to one another could be brazenly uncouth; it didn’t matter. I did not feel the derech eretz of the Torah until the Tzadik Haim said Avraham avinu, Yitzhak avinu, Yaacob avinu, Moshe Rabbeinu, ‘alav ha-shalom. The heart-felt respect, the lowering of the head, the closeness in love to the chosen of God brought them to life in me. When the Tzadik Haim said, Baruch Ha-Shem, which was very often, one felt the blessing from Heaven that descended.

Gnomen 165 - When the Habadis spoke of Avraham avunu etc. the words were quickly spit out without even a thought, whether in Yiddish or in Brooklynese; unless they were speaking in Hassidut and then the Patriarchs and all others were ‘behhinot’ spiritual categories; their historical reality was so totally secondary that it was non-existent. When I heard the Tzadik Haim speak of the Patriarchs, he made me feel by his expression and voice and feeling and derech eretz the true historical Abraham, the reality of his existence, and the privilege of being his descendants. He brought me back 4000 years to my history. It was so in everything that the Tzadik Haim spoke about or taught; his modes of expression, the changing tonalities of his voice, the intense and heart-felt feelings that he projected in the listener from his own and the many forms of derech eretz that were part of his speech, gave over a living reality whether of the past or present that cannot be described in writing.

Gnomen 166 - I had noticed immediately that the speech of the Tzadik Haim was slow, intense on the words themselves and that it was this slowness that allowed me to feel the depth in meaning and the sanctity of the matter spoken of. This was a primary indication for me in discerning between the depth and intensity of true understanding and between the superficiality of the quick pace that I was used to hearing by the Habadis, their Chief included. I am by nature extremely sensitive to such differences. I was, by way of this new parameter, soon able to discern that superficiality on their faces and in all their manners and speech habits and, most of all, in their understanding. From the beginning the Tzadik Haim would say “It is better to read one verse of the Torah and understand it well than to read the whole Torah and to understand it superficially”.

Gnomen 167 - Then came the episode, after only some 3 months that I knew the Tzadik Haim, of Giordano’s butcher-shop, as I have written about in the document ‘A word from the secretary’. It was then that I saw the conclusion to thoughts entertained and played with by me in all my 5 years with Habad. I had thought about it, seen it, wondered why it was so but I had not yet concretized it into conclusive understanding: the Habadi had no real heart for other people (except the Chief, of course). As those of the generation of the Tower, the Tzadik Haim later explained, who mourned for the bricks that fell but to the workers who fell and died, they paid no attention. Giordano Levi, not being a Habadi, had no place in their Construction. What would it matter if he lost the Butcher-shop! Hundreds of lessons came out of that event. The heart of Habad was not good inside.

Gnomen 168 - It was totally cold to all else that did not re-enter the proposed purpose of its own construction. “Where are all their spiritual worlds, hah, Peretz” smiled the Tzadik with inner disdain “Where has all the pious hassidut gone to; where is it written in the Torah to distinguish between a Habadi Jew and any other Jew; Where is all the Torah they have studied if the prohibition of the Torah to make another Jew lose his work applies only to Habadis!” And I myself kept studying the teacher’s lessons, wondering and reflecting at length ‘where had all the lights of the higher spiritual worlds gone to? I was amazed at what I was seeing.

Gnomen 169 - “The secret of God is to those that fear Him” the Tzadik Haim explained. “God does not reveal His secrets to those who would reveal them; but He knows who truly fears Him and who would never reveal the secrets received. Therefore the true Tzadikim can never write secrets in books or reveal them to others or even say to others that they know higher secrets”. That teaching was an enormous tidal-wave for me. For years I had been reading and searching for texts of the Kabbalah and delving into the mystic waters of Habad Hassidut to find the ‘secrets’ of the Torah and the ‘secrets’ of the Kabbalah of the higher spiritual worlds. I was totally amazed. What had I been searching for all those years if the true secrets could never be found in books?

Gnomen 170 - Notwithstanding the great complexity of Habad philosophy, the coming out of Habad, as the Tzadik in subtle ways unleashed the servility to unfounded fears, was something like leaving the provincialism of the life in a small far-off village and coming back to live in a large city of international renown. Simple, when you are in Habad, all the other Jews have not entered your city. They have not yet reached it. Exiting from the belief in Habadism turns you back over to the entire Jewish world. You become again Jewish, not a Habadi. No small liberation, no small Pesah, no small yetziat mitzraim. What I had once believed to be light, I now saw in its true form, a terrible darkness that covered over mind and heart while showing its victims false lights of every sort.

Gnomen 171 - Nor did the liberation limit itself to being part of the Jewish world, in the teachings of the Tzadik Haim. I once again became a citizen of the world. “Good and bad exist all over” said the Tzadik Haim “and the Creator, Blessed is He, loves all His creations and all those who are good and who do good are loved by Him and rewarded by Him; and those who know more must be a good example to those who know less because all true knowledge carries with it the responsibility of humility before others, contrary to how it has been in the world until now. As Jews, we must be extremely humble before others and good towards them so that they see examples of the pleasant ways loved by the God of Israel who is the One Living God of all. There is no difference between Jews and non-Jews except that Jews are commanded in the Torah and the others are not commanded; other than that there is no difference”.

Gnomen 172 - After a year with the Tzadik Haim, he finally said to me, “If the secrets that fill up the Zohar and the ‘Etz Haim of R. Haim Vital and the rest are true secrets, how is it possible that they are written in books for all to see?” I attempted to ask many questions on the matter but the Teacher did not desire to ‘open’ their explanations. He explained simply, “It is an error, a terrible error, but they do not know it. They have concretized the Creator, God forbid. They have spoken of a Shiur Koma, making the corporeal members into Cosmic members, God save us.

Gnomen 173 - The Tzadik demonstrated that he was anguished by this extremely grave error but he was always very hushed up about it. He explained to me that he wished not to explain it because all had fallen and all were in error; if the Head of the Hidden Tzadikim would begin to speak about it, harsh judgments would be awakened in the Higher Tribunal on Jews, God forbid. Hanahh le-yisrael she-yihiyu be-shoggeg ve-lo yihiyu be-meizid” (Let Israel’s error be considered unintentional and not intentional) the Teacher Haim taught me. “When we will be able to have a copy of Milhhamot Ha-Shem, God willing, then you will study in detail what it’s all about.”

Gnomen 174 - Certain points, however, had to be mentioned and decried by the Tzadik. With force, he would take up redeeming the honor of the holy Tanai, R. Shimon ben Yohhai, “who never wrote the Book of the Zohar and never saw it and never even dreamed of it and who would be against what is written in it”. The Tzadik verbally blasted Moses de Leon, the true author of the Z, some 700 years ago, and he spoke at length about his scheme of false attribution for the purpose of selling his books at large prices to rich, innocent Jews who believed they were buying incredible, miraculous and secret manuscripts of R. Shimon ben Yohhai!!

Gnomen 175 - The Tzadik Haim redeemed me, 28 years ago, from the hateful city of Lubovitch and from the false-lights of ‘mysticism’ of the Zohar and all the false-Kabbalah that issued from it. Time has moved on and we are close to the end of the 16th year of the CS of the FR, year of the great Quadrupled-Closures of the Fourth Generation.

(from ester3-5) Gnomen 224 - In all the 13 years that I studied with the Tzadik Haim, he never stopped saying “Always be careful, remember the orphan, the widow, the poor and the needy, for the Holy One, Blessed is He, is close to them and He hears their plea.” Often the Tzadik Haim would teach me “Remember, Peretz, no matter the elevation of the level you reach, judgment will be made on the humility in which you conduct yourself with others. Do not offend anyone and be extremely careful with the ignorant for you cannot know the purpose for which God has created each person, nor can you know the hidden virtues of his or her heart loved by God. Rather make yourself as ignorant as that person so that you do not show him that you are knowledgeable and put him ill at-ease”.


Gnomen 251 - I have seen many changes in my life until now. At 17, I still didn’t know the difference between Ashkenazi Jews and Sephardic Jews, and yet it has been my destiny to know and to help others know, God willing, how to distinguish between the true Kabbalah of Israel and the false-Kabbalah of the past centuries. Not only, it has proven my destiny to receive from the Teacher Haim, the New, True Kabbalah of Big Fish, Leviathan. I cannot deny the truth. I have seen the coming of the promised Final Redemption. It has been my privileged destiny to be talmid of the Head of the 36 Hidden Tzadikim, Haim, even though it was not in my destiny to reach their level.

Gnomen 252 - What I have not been able to see above, however, has been recompensed by the marvels revealed here in the world for the Third and Final Redemption. I have been called to come out of my parasha in the Torah to break down the barriers of past history so that eventually the News of the Final Redemption reach the 4 corners of the earth. I go down on all fours and bray, happy for the Donkey Signs that fall upon me. I am the first talmid of the Tzadik Haim and yet I have been made into an animal, a redemptional Sign-bearing Animal, often not much more intelligent than that precious but stubborn man-carrying beast. Often my heart cries out in a spasm of desire to tell of myself, to give over some rendering in words of the contrasts that I have seen.

Gnomen 253 - I believe that I have seen more contrasts in my own life than anyone else. I speak because it is part of my obligation to speak, of the Peretz Signs, of the Donkey Signs, of Big Fish Signs and even of Illumined Turtle Signs.

Gnomen 254 - I dip a piece of bread into milk and I rub it over the honey-sap covering my knees. I look upwards until I feel my Sign perceived in the Kingdom of Heaven and I say ‘For the blessing of the Rite of Milk and Honey on the Altar of Malchitzedek’. Then I eat my Milk and Honey Donkey Bread and say ‘Blessed are You, o Lord, our God, who has made me His bread’.

Gnomen 255 - Had I not to yelp out the dangers of Shadmon ecstasy! But the force of contrast carries with it the wisdom of contrast and the Donkey is not one to let such occasions slip by. I had wondered how the Hherem would fare with the great Messianic-Habad-Farce dead in its Cult-photo Tanks?

Gnomen 256 - Signor Remo Levi, peace be with him, had sent a dream in which young men of other Hasidic groups had died before their time because of ‘that’ way of life and their practices. But how would the war of Milhhamot Ha-Shem begin?

Gnomen 257 - These Hasidic fanatics are generally not accepted by the Jewish people nor did they look at the Hasidic groups as ‘deriving’ from the Zohar. Generally, people did not consider the possibility of false theologies underlying those movements.

Gnomen 258 - How would the Jewish people come face to face with the clash of Zohar-theology? Gilad Shadmon’s booklet came to give me the answers. Finally people would see the evil of the Zohar itself.

Gnomen 259 - Shadmon’s simplification linguistics is incredibly explicit in rendering the purposes of the Zoharists for what they are. He is a man who has studied alternative medicine for years, obviously a researcher and searcher of the relationships between ideas and systems, wrote this book with the intention of bringing the true purposes of the Zohar down to earth. It is as if he has said, “let us Kabbalists finally stop beating around the bush. Let us finally say what we truly believe and what we are aiming at, in a clear language that all can appreciate if they have not yet been contaminated with other forms of Judaism”.

Gnomen 260 - It is true. This unsanctimonious piece of kifrut does not beat around the bush. Gilad Shadmon says clearly that you absolutely need nothing else in the world except the Book of the Zohar and the Ashlag Ladder to reach the true purpose in life and nothing else in existence can give you or bring you to that true purpose. Is it possible to be clearer than that! Many warnings explained by the Hhacham ElGafeh and in the Hherem of the Five Tablets of how all this false-Kabbalah in the end leads to negating the true Torah were still ‘covered over’ by the Coat of the Halacha of Traditional Judaism, Habad, for example, but just about all the other forms of Mystic Judaism were ‘covered over’ with traditional garb.

Gnomen 261 - It was here that I understood that from the Fourth Hated Generation of Habad to this Zohar-Ashlag-Leitman-Shadmon Kifrut there was an incredible jump. One was concealed under centuries of rabbinic beating-around-the-bush-sophistication while this was crude-open-negation (when looked in the face) of all Tradition. Then I understood from the Signs of the Plagues and the Sign of Pharaoh received by me etc. that when the idolatrous cycle descends until its Hated Fourth Generation (Habad) where it is so entrenched in traditional garb as well as its own historical development that its roots are indiscernible, there exists yet another doubled-level of the Hated Fourth Generation which, so to speak, gets the spring-board back to the original sin of fathers of the Book o. t. Zohar itself.

Gnomen 262 - This is in correspondence to the Sign made by the Final Goel, Haim, in the Sign of the Stars from the Fourth Displaced Star to the First Star, here on the negative side, concerning the idolatrous sin in its 4 generational descent. It is a strategy from Above because in the end, it is the Sin of the Zohar and its totally idolatrous theology that must become known. The terrible error of Habad Messianism was not enough to awaken the understanding unto the roots of the matter. Gilad Shadmon’s mystic simplistics did away with all historical development (except for Ashlag) and the new stage was set for the Great Cult to the Ten Emanated Spherot themselves as taught in the Zohar. Pharaoh, Plagues, Kifrut unseen before; the Mission of the Final Redemption would have to announce. The time had come; ‘od hhazon la-moed had reached its moment.


Gnomen 525 - I thank the Lord, my God, for all that He has given me and shone me. I thank the Lord, my God, forever, that He placed me in the hands of the holy Tzadik Haim who redeemed me from all evil and saved my soul from the pits of error. He worked with me with immense love and taught me the Law of God. He picked me up from my falls and assuaged my wounds. He taught me the light of truth in every breath. He taught me the ways of interior faith, of the hidden heart inside. He taught me of God’s love to the simple folk of the world, especially when mankind’s intellect has become sour with arrogance and self love.

Gnomen 526 - To me was given the awesome privilege of witnessing the final sacrifice, so unimaginably painful, so beyond words and thoughts, so beyond human measures, the holy, chosen Head of the 36 Hidden Tzadikim, chastised in God’s immense love for the salvation of mankind. And then from death to resurrection, to the rebirth of humanity in the Completed New Pact of God of the geula shleima. God had chosen the Final Goel, the beloved Tzadik Haim, to bring the world to its Final Redemption. And to me, a new-born baby-Peretz, was given the great privilege to announce the truth of God’s choice as the Completed Signs of the FR descended renewing the heavens and earth for the coming generations.

Gnomen 527 - I thank the Lord, my God, for the truth and for the sanctification that I have received from the teachings and from the blessings of the Tzadik Haim. I thank the Lord, my God, for the many testimonies of the Final Redemption that I have been able to write down for posterity in these past 16 years. In merit of the Final Goel, Haim, no one has seen what we have witnessed in these past 16 years of history. These facts will eventually become known and understood, how we were in so few and with so few means and being such small donkeys with the heavy weights of the Final Redemption upon us and the many impediments from every side that had to be overcome. All this is the honor of the Lord, our God, who has acted wondrously with us and who has saved us and redeemed us from hour to hour.


from ‘A word of the Secretary’:


I have been assigned to this arduous but wonderful task by my holy Teacher, ha-Moreh Haim, of blessed memory. At the time of the demise of the holy Tzadik, I knew nothing of this mission.

 It is true, however, that the word 'mission' was in the Tzadik's commandment to me a month before his death. After blessing me in the protection of EL SHADDAI the Head of the Hidden Tzadikim said, “Be a strong soldier in your mission, Peretz".[1]

Eight days after the passing of ha-Moreh Haim, I had the privilege to receive from the Teacher, by way of a dream, the 'first general Sign of the Third and Final Redemption'. In that dream I was standing in the midst of prophetic circles drawn on the ground. It was night. The Tzadik, Haim, from a certain distance, gave permission to the Prophetic Tradition of the Prophet Elijah, of blessed mentioning, to descend upon me. From my mouth came a thundering voice that announced before the heavens, 'Ba ha-Zman' - the Time has Come.[2]

In truth I did not understand the dream, but the dream refused to abandon me, and I kept meditating on its possible meanings. I did not know what time had come, although I knew that the Final Sacrifice of the Great Hidden Teacher, a sacrifice which had saved the entire world from mass destruction, God save us, had ushered in the Prophetic Era. I knew this and I even 'announced' it to the other pupils. I told them that in merit of the Tzadik Haim, 35 years of God's grace would still envelope the world. I announced that with the Teacher's final sacrifice, the world, without knowing it, had entered into the Prophetic Period.

I announced this 'prophetically' and yet I did not understand fully what was happening. More than the Final Redemption, the Prophetic Period meant to me the Wars of God, the period when God judges the world and destroys all evils. It was for this that the Tzadik had taken on the terrible decree. And it was for this that the world needed 35 years of God's grace, so that the good would be saved from the Holy Wars of Heaven that were coming.

It was not until September 1983 that I began to understand clearly what time was referred to. True, I was very slow, but the mental barriers that I had to break down in myself were also very great.[3]

Thus even after Gino received the Sign of the Stars, Renato the Sign of the Kingdom of Heaven and Sig. Remo Levi the Sign of the New Light of Hhanucat ha-Hhanucot, I still didn't know exactly what I was supposed to do.

I was, of course, meditating the entire time on those Signs, studying their meanings and discussing many of them with the talmidim. Yet I was not awakened to the depth of my destiny until Sig.a Nelda Levi saw the Donkey (with his Cart in the streets of Milan) who walked into the Bread-store and ate Bread.

When Nelda related the dream to me, I was as happy as could be and I wanted to sing from joy. Finally I had received my title. "I'm the Donkey, Nelda, I'm the Donkey. And the Signs that we've been receiving is the Bread from the Kingdom of Heaven. Ha-Moreh is the Goel and I am the Donkey of the Goel. EL SHADDAI, this is the 'true' sign of the messianic mission.

Soon after that, I had the great privilege of seeing the Tzadik, Haim, in a dream. He was quite severe with me. He looked at me sternly and said, "The Key is in your pocket and the Master of the World is waiting".

I woke up trembling and afraid. As I began to realize what had been said to me, I held my head down in shame and I began calling in prayer, "What is the Message that I am hiding in my pocket? Who am I to have the Key and to keep the Holy One, Blessed is He, waiting?"

The answer that I perceived was 'sit down and write'. If there is a message, it must be written. I began writing in Hebrew new explanations of the Second Commandment, binding the sin of fathers, the Zohar, with the hated fourth generation, Habad.[4] (This also corresponded to the 'sign' made by the Final Goel, Haim, in the Sign of the Stars, from the fourth displaced star to the first star.)

Things were becoming clearer. The Teacher, Haim was the Final Goel. I was the Donkey. The world had entered the Fourth Generation. Also the 'terrible error into which Israel falls in the Last Days' is in its fourth generation stage. Therefore the Signs and prophecies of the Fourth Generation were double, extremely positive and extremely negative. By way of the Signs the new messages and prophetic material for this generation must be prepared in writing. The Sign of the Donkey who eats Bread and the Sign of Peretz represented the Messianic Signs of this Fourth Generation. In order to know the great and subtle sin within the Jewish fold, I had had to be redeemed from it. That is why I had to pass five years with them, to know and understand in the end all the falsehoods that are inside and outside of them. The Hidden Tzadik, the Final Goel, Haim, had redeemed his talmid from that infernal trap, so that I might know in the time that was coming how to deal with the real 'hidden' enemy of Judaism.

The binding of the events, in accordance with the Signs, to the words of the Torah, brought to the fore marvelous and new understanding of how the redemption theme is hiddenly built into the Torah, ready to be understood only at the time of the Final Redemption when the Completed Redemptional and Messianic Signs bind all past history to the present revelation. Thus by binding the Signs to the written page there came the messages which in their turn bound the Redemption to the world.

I could of course not have bound anything if not for the thirteen years of Torah studies and hidden studies of the oral tradition with the Head of the Thirty Six Hidden Tzadikim, Haim, of San'aa, Yemen.

Now, however, the world had entered, for his merit, into the 'Sign History' indicated by the six points written over the word 'vayishakeihu'[5] in the Torah, known to those familiar with tradition. Those six dots, it was now revealed, over the six letters of the word 'vayishakeihu' - 'and he kissed him'- represented the 'Signs' of the 'Reconciliation' between Esau (Christianity) and Jacob (Judaism). At that moment the 'Signs' of the Torah are revealed, giving rise to the 'renewal' of the entire Torah, in that the 'Signs' hidden in the Torah could not have explained until the revelation of the Completed Signs. Only now could the Torah be interpreted in terms of 'Signs'. And, of course, the 'Signs' of Christianity ( I say of course because Christianity was 'built' upon the 'signs' that it had received) could all be understood and corrected and reinterpreted by way of the Completed Signs. God willing, there was much writing to be done.

The Signs did not stop coming. New dreams containing signs and indications or instruction kept coming to those who participated in the faith of the Signs and believed in the selection of the Final Goel, Haim.

I had come from a world of total secrecy to a world of total revelation for the world. The difference is unimaginable. And what was more, the Signs were revealed to whoever believed in them, whether Jew or non-Jew, circumcised or uncircumcised, with some knowledge or without any knowledge whatsoever. The Initial Christian Signs also contained this key. The Signs were universal, even though they too divided Jewish obligations for Jews, separating them in this from the obligations of non-Jews.

Again and again I saw my words verified on the page and then confirmed in dreams by the talmidim. When I began, for example, to write something concerning the Tree of Knowledge of Good and Evil, Anna Gasparotti (first Priestess of the Altar of the Nations in the House of the Final Redemption) called me the next morning. She related that she had dreamed that night that she was lying in her bed next to her husband George. All was dark. She found herself eating an apple, a piece of which she gave to George. As she did this her eyes were opened wide and there was light. -- From this I knew that my permission to write about the subject had been confirmed.

I also knew that the Fruit of the Tree of Knowledge, now being eaten for the Final Redemption, opened one's eyes without one's having to feel shame. (Later on, after Paolo's coming, he saw in a dream that he was inside a Synagogue. He was serious but joyous and totally unashamed of the fact that he was completely naked. He was ashamed, however, that his head was uncovered and he searched for a kippa. -- Often the adventures of White Horse have a humorous side, even though the signs themselves are filled with meaning for the 'lost sheep of the house of Israel')

In June of 1983 we had published our translation into Italian (I also translated it into English) of Milhhamot Ha-Shem (Le Sacre Guerre contro la falsa Kabbalah - The Wars of God against the False Kabbalah), a book written, in Hebrew, by the Yemenite Sage, Yihhye ibn Shlomoh ElKafehh.[6]

For years the Teacher had spoken about the necessity of finding this book. "This book is the fire of truth against the false doctrines of the Zohar. You'll need this book Peretz".

The book, however, was hard to come by. For several years, every time someone went to Israel, the Teacher would ask to search for this text, but it was not to be found. Several times Davide Levi, asked by the Tzadik, had looked through old-book stores and traditional book-stores etc. and found nothing. He had gone to the Yemeites of San'aa origin, and although they had heard of the book, they said to have had no copy of it.       Only in the end, after a failed attempt to find it with the Yemenites, he, 'by chance' struck up a conversation with a Yemenite girl (that he met while taking a coffee) who after understanding from Davide what he was searching for, invited him to her home, explaining that her father had a copy of this book.

So it was, and when Davide explained to her father that we were talmidim of a great Yemenite Tzadik, and that we were searching for this book for purposes le-Shem Shamaim, this traditional Jew of San'aa was extremely pleased and he gave the book to Davide as a present.

Davide then brought it to Italy. When he brought it to the Teacher, the Tzadik was on the hospital bed after the seven-hour operation that he had undergone. Perhaps two weeks had passed. Ha-Moreh Haim was still unable to get up from the bed. But he rejoiced greatly at seeing the book and said, "sof kol sof" (finally) several times. After a few days, the Tzadik said to me, "Take this book, read it and understand it well".

In those days I stayed close to the Teacher from the morning and until evening, when all visiting hours were finished. Then I went home and ate and had time to read. I did not read the book. I ate it, chewed it and relished its every word. Here were the proofs, the Torah, Prophetic, Talmudic and Halachic proofs of the insidious idolatry into which a part of Israel had fallen in the Last Days.

Our success in having published Milhhamot ha-Shem must be measured in terms of having saved the text from the flames and of having translated it into Italian and into English for the first time.

The book demonstrates at every point that the pure faith of Israel has nothing to do with the 'emanated partzufim' (Divine Aspects) exalted throughout the Zohar. The Hhacham ElGafeh, from San'aa, Yemen, demolishes these partzufim and burns them out of every Jewish heart desirous of walking in the way of the Faith of Sinai.

Most Jews, however, know very little of this entire subject, thank God. The main study of the 'mystical' doctrines is confined to the Hasidic world (aside from the Sephardic groups who 'say' the Zohar). These have added messianic mysticism to the doctrinal confusion, a virulent snare to the delicate souls who fall victim to its false promises.

I myself had fallen pray to this prostitute dressed in the garb of a pious Hasid, and I had been trapped into her enticement for five years. She had taken me under her spell and shone me the intimacy of her suave spirit. I her subtle ways she taught me how to believe that I was understanding the structure of God's world.

No one who enters this mystical-partzuphetic-emanation-world of the Zohar, deciphered by the Wisdom, Understanding and Knowledge of Habad Hassidut, can ever get out.

Unless someone has had the great fortune of knowing the higher force of a true Tzadik who demolishes the great illusion.

Unless a true Tzadik has decided to save someone from the great error and to place him as a sign-post for others.

Unless the Final Goel had to redeem his talmid from their midst, so that the heir to the mission might know and understand and explain the terrible sin of the last days into which Israel has fallen.

It had taken about three years for ha-Moreh Haim to cleanse me completely of the false light of those doctrines and of the unworthy attitudes and the contradictory behavior that accompany every Habadi trapped in its snare.

The ways of ha-Moreh Haim were always gentle, divrei hhachamim be-nahhat nishma'im, the words of the wise are heard with pleasantness. With immense patience and superior wisdom, the Tzadik demonstrated to me how the actions of those who referred to themselves as pious Hassidim, and who considered themselves as the wise, understanding and knowledgeable elite of the secret meanings of the Torah, were undesirable hypocrites, despicable to Heaven and to normal men and women.

A short time after I had come to Milan[7], I was called upon by the Head of the Lubovitcher group[8] to which I belonged, Rav Garelic, for a 'particular mission'.

The German-Jewish butcher Plaut, who had served most of the Ashkenazi Jews in Milan for many years, was leaving Milan with his wife to finish his days in Israel. He would give over his Atliz, Butcher-shop, to Giordano Levi.

Giordano had already worked for Plaut at least ten years. Even while a young boy at school, he had worked part time in Plaut's Macelleria Casher. He had gone several times with his father, Remo Levi to buy meat and Giordano was enthralled with cutting meat and preparing it. Plaut who had a keen nose for his business and a very sharp tongue to go with it, immediately perceived in the young Levi a possible future heir. Butchers have noses for future Butchers. Plaut took him under his wings in a sort of apprenticeship in which Giordano learned all the preparations and laws for handling a Kosher Butcher-Shop. Needless to say, after ten years with the very severe Plaut, Giordano was an expert kosher butcher, dedicated to this work and conscientious in serving Jews with kosher meat.

So now Plaut was leaving and he arranged all the change-over with Giordano. There remained, however, an uncomfortable fact.

The actual location of the Butcher shop, on via Carlo Poerio, was inside a building belonging to a rich Jewish Ashkenazi family, Zippel by name. This family was befriended to the Garlic’s. The four Zippel brothers had assumed and maintained Rav Garelic as the rabbi of the Synagogue on via Cellini which had thus become the Lubovitcher kehilah.[9] Also Garelic's office, into which I had now been called, was found in the same building.

The astute Hasid assigned me to the pious task of creating an obstacle to Giordano Levi, so that he would be forced to leave the butcher-shop. With serpentine Garelic tactics, the 'initiated' and 'inner-circle' Shneersonized Rav explained to me that the origins of this Levi were uncertain and so we could not depend on his kashrut. "Who knows what kind of Jew he is or if he's really Jewish or not. It seems his mother was converted only after he was born. In any case, he's not one of us. Er iz nisht fun unsere. If we take the atliz under our control, then you will be able to move in and to have a very good-paying job. It's an occasion, but you have to move with a firm hand ready for action. The first thing you have to do is to sit in the butcher-shop from tomorrow morning on. All you have to say is that you're the mashgiahh (supervisor of kashrut) for Rav Garelic. We don't want the Communità Israelitica to get its hands on the kashrut. The kashrut must be in our hands exclusively. We don't trust anyone else. In the meantime Zippel will try to buy him out of his time-lease. Then we'll see. O.K?"-     "O.K." I answered.

Ha-Moreh Haim had given me instructions, "Whatever he wants from you, tell him 'good'. Don't demonstrate any contrast. With a serpent, be more serpent than he. Otherwise he will get the best of you.

 Im 'ikesh titpatal'."[10] I said before that it took almost three years for ha-Moreh Haim to cleanse me completely of all habadnikus and zoharitis. And yet from the very first encounter with the humble sage from San'aa, I had inwardly become his talmid. And it was only after a short time of that first meeting that the Tzadik revealed to me his identity[11], and announced to me the news that I awaited with my heart and soul, that I had been chosen to be his talmid.

I was, of course, sworn to secrecy. Not only. The Teacher did not allow me to change anything on an external level. I had to keep my beard, my Lubovitcher hat and my black Hassidic frock. I had to tell the Lubovitchers that I was one of them as always. In truth, however, after the first few lessons with ha-Moreh Haim, the direction was clear. I had only to play suit and to follow ha-Moreh's instructions.

When I told ha-Moreh Haim of the pious intentions of Rav Garelic, the teacher shook his head with knowing disgust, then looked me in the eyes until my mind was alive and said, "Hassidim gedolim. They can do everything under the sun against the Torah, as long as it is in the name of Lubovitcher Hassidut. Don't read hhasidut but hhazirut.[12] Study the contradictions, Peretz, and know what lies behind the beard. Don't confuse such 'piety' with righteousness. The Holy One, Blessed is He asks for righteousness, not for hassidut. Where in the Torah is it justified to rob Giordano Levi of his work and sustenance, when he has faithfully prepared himself for this work for years!! It is absolutely prohibited by the Torah to do such".

Ha-Moreh Haim continued, speaking out each word in Hebrew slowly and intensely and with vivid facial expressions that enhance a hundred fold the impact and the understanding of his words and intentions, "What right do they have to look into the origins and investigate the credibility of Giordano Levi! He has done nothing wrong. He has worked with Plaut for years and he knows this field perfectly. What right do they have to speak a word against his mother? They have no yirat shammaim.[13] It is written 'al tonu et ha-ger'.[14] The true teachings of the Torah of Moses is far from their hearts. I know Giordano's mother very well. She is an isha tzadeket, an eishet hhayil[15]. She is a true and faithful wife and a dedicated mother and one of the few 'women of the house' left. Oye ve-avoi to whoever dares speak a word against her. It is forbidden by the Torah. Who does so will not remain unpunished! - All this because Giordano is not a Lubovitcher. He is not one of their bricks to build their building with."

 The Tzadik, Haim, did not let up. He knew Giordano and Giordano's family. As always, when the Hidden Tzadik took up a cause and spoke about it, he was only speaking to the person. He was giving testimony before the Higher Tribunal. Straight in the middle. There was no right or left.

All these were extremely important lessons for me. Ha-Moreh Haim would always use the events at hand to instruct in the Living Torah and in the loving-kindness, mercy and compassion taught by Mosheh Rabbeinu, alav ha-Shalom. And when the subject was speakable the teacher would repeat the arguments in various forms, to make sure that the concepts would never leave my brain and heart.

"All this is 'leshon ha-ra'" ha-Moreh Haim went on, "slander and calumny against a fellow human being[16]. They study the Torah all day and Hassidut all night but a clear prohibition of the Torah means nothing to them. If it's for the Rebbe, all is permitted, slander, calumny, to torment a ger, to steal away the parnasa of another person, to make money from another person's pockets. All is permitted as long as its for the Rebbe and the construction of Lubovitch. The Torah doesn't count. This is the final line of their Hassidut. The Torah for them is only a facade, an excuse to do what they really have in mind and a way to make money. They have all learned that slander is equal to killing, as explained by the Hachamim of blessed memory, but they can do the opposite because they are habadnikim. This is what the prophet said 'From you and from within yourselves the evil will come out'. It is these who speak in the name of the Torah and they falsify every word. And it is these who render the Torah hateful in the eyes of other Jews and in the eyes of the nations, be-'avonot ha-rabim[17]."

Ha-Moreh Haim's lessons were potent. They left no doubt. They awakened the understanding of Israel's history and the bitterness of Israel's forgetfulness. In essence, however bitter it is to admit it, these Habadis were not very dissimilar from the arrogant and self-righteous Doctors of the Law at the time of Jesus. And unfortunately all Jews and all Judaism pay for the damages caused by their false and hypocritical piety.

Giordano Levi is a traditional Italian Jew. His father, Remo Levi is a marvelous personality, a man who rejoices in the happiness of others and cries for them in their sorrow, whoever they may be. He is of a long-standing family of Levi.

Nelda Levi is a devoted wife and a devoted mother, a woman of valor who lives in her faith. During the second world war, she put her life up to the hands of God on the firing-line, for love of her husband and for love of the true God to Whom she clung. For reason of the war only she had been unable to make the official conversion to Judaism.[18] - She could have exempted herself from that Fascist Firing-Squad with a word. She was Catholic and had all her papers in order. She gave it no thought. If Remo would go, she would go with him. She held those few words of Hebrew that she knew on her lips "Shema' Yisrael Adonai Eloheinu Adonai Ehhad". If that is the will of Ha-Kadosh Baruch Hu, she was ready. He knows what is right.

Seventeen persons were cut down before their eyes. Thirty seconds before it would have come their turn, an officer came and handed over a message to the head of firing-squad and the massacre was halted. They were freed. Who dare speak a word against Nelda Levi or to put in doubt her religion! The soul of such a one would be afraid to leave this world, having to face the Creator of Nelda Levi.

Yet for the pious desecraters of the true Law, the prohibition to put into doubt a conversion once made or to speak words that might shame or embarrass a ger, was much less important than a money-making kashrut business in Habadi hands. Such is Torat Shneerson and maaseh Garelic.

But the Torah of Moses our teacher, says, 'And you shall love the ger[19] because also you were gerim in the land of Egypt.

In Habad, however, there were no personal feelings, no humanity, no true sentiment for any other person, outside of the Rebbe, of course. Who was Giordano Levi or Nelda Levi? Were they Habadis? Had they studied hassidut? Away with those bricks who have no place in our construction. Whoever was not a Habadi was something less than a human being. Why bother with it!

The Hidden Tzadik explained to me the sin of the Tower of Babel, as reported in Sefer Ha-Yashar, 'and it happened that when a brick would accidentally fall from the hands of the workers and was broken into pieces, the men of the Tower would wail and mourn for it, as for a beloved one; but when some worker would actually fall and die, no one would take notice nor give it a second thought.'

Ha-Moreh Haim explained that this fact had to be studied and understood profoundly. When the bricks of any construction become more important than the people for whom the building is intended to serve, that construction is hated before the Lord.

The Yemenite Sages had taught that the Holy One, Blessed is He, is more concerned, so to speak, for the respect of every person, even more than for His own. He forgives more readily the transgressions or lack of proper respect towards Himself, but He does not forgive any unjust suffering inflicted on a another person's spirit. The lack of consideration for the highest of His creations, man, is not forgiven by the Creator.

The morning after that famous proposal of Rav Garelic, I went to sit as mashgiahh in the butcher-shop.

After about half an hour, to my surprise, ha-Moreh Haim came into the Butcher Shop. He announced that he had been sent by the Head Rabbi of the Italian Jewish Community as mashgiahh for Giordano's butcher-shop. The three of us had a good laugh.

I will stop here because the story continues for years. - Garelic and his henchmen of via Cellini boycotted the butcher-shop and decreed that it was not kosher. They cut off his work and created every sort of difficulty until he was forced to sell and to open his own butcher-store. I went against the Habadis, as the Teacher directed me, and I wrote a long letter to the Italian Community to testify in favor of Giordano and against the evil and despicable intentions of Garelic and his crew. But I didn't say to the Lubovitchers that I was not a Habadi. I still didn't have permission. With serpents you have to be more serpent than they are.


The Tzadik Haim's life in Milan


Aside from the terrible last sacrifice of the Tzadik, Haim, the Hidden Goel was poor and, during all his years in Milan, Italy, was without work. The Teacher suffered; and he suffered and he suffered. If he took the decrees of poverty upon himself, this was for the richness of the Jews in Milan. These are probably not decrees as those decreed in the Higher Tribunal in which a Tzadik, one of the Thirty-Six Hidden Tzadikim, accepts upon himself a particular decree and waits for it to fall upon him instead of on the place or the country where he is found. There are also ‘general decrees’ in which generalized sins must be compensated by the suffering of the Tzadik. The richness of the Jews of Milan (also of non-Jews but they are not obligated in the Laws of the Torah and their judgment is much more lenient) together with the amoral, corrupt, base and evil-cunning of the Habadis, brought about that the Tzadik could not work in Milan. He was not given to be shochet because of the Habadis who, with the excuse of not accepting a Shochet without a full beard, barred the Tzadik from the shechita.

In the more than twenty years in Milan, the holy Tzadik, Haim, was poor, not knowing every three months how the rent would be paid, not knowing how the gas, electricity, telephone bills etc. would get paid, not knowing from Shabbat to Shabbat how Shabbat would be made, and very often not knowing from day to day what there would or wouldn’t be to eat.

I have, unfortunately, written very little about ha-Moreh Haim and the way he lived in Milan. It is not easy for me to write about the poverty in which the Teacher lived. I don’t know how to put it in details. As soon as I begin to think about it, feelings of anger and inner anguish come over me. Even at the funeral of the Tzadik, I was unable to hold back my rage and hostile feelings for the filthy-rich in Milan who could have helped but didn’t merit to any true tzedaka. I yelled this out before the coffin of the Tzadik in the presence of the chief rabbi and several rich representatives of the Community. Why did the Tzadik have so to suffer in the midst of such a tremendous wealth? I had seen thirteen years of the Teacher’s poverty for the faults of others.

I could not stand the way the Tzadik was treated. It is true; the Teacher could not and did not reveal his identity. But must you be a Tzadik for the people in order that they open their hearts and their hands! No one knew who ha-Moreh Haim was, but many did know that he had been, for example, vice-rabbi to Rav Haim Nahum in Cairo and that the entire shechita of Cairo had been under his hands.

The Tzadik prayed every day at Guastalla where there are two minyanim, the main Synagogue of the Italian Rite and down stairs a Synagogue of the Sephardim. The Teacher was forced to accept tzadaka from wherever it came. After the morning prayer, ha-Moreh Haim waited a few minutes. Perhaps someone would put something into his hand. Then he would go downstairs where the prayer finished somewhat later and waited for the grace of God to open someone’s heart.

Among the Sephardim there were a few generous Jews. Sometimes they helped and sometimes I informed the kehilah that the Teacher didn’t have anything to pay the rent but I have many more bad memories about it than good ones. It’s also the manner in which people give, even when they give, that tears one’s heart out. I’m not a writer. I don’t know how to describe these things. The Teacher was poor. The Head of the 36 Hidden Tzadikim sometimes didn’t have what to eat in an extremely rich community. He did not and would not speak for himself. He wouldn’t ask anyone for anything. He waited every day for the grace of God Almighty to find a heart desirous of having merit. The hearts in Milan were very small. The Tzadik suffered poverty in all his years in Milan.


from Introduction to the New Law of the Final Redemption:


The above oaths of faith ,and the brief explanations of the basic principles of Torah, both the written and oral traditions, in regards to the New Pact of the Final Redemption, are intended for klal yisrael as well as for the instructed scholars of the Torah who are rightly concerned with the conservation of every Torah principle written and oral.

Obviously our position is as new as is the New Pact of the Final Redemption and our Reform is completely different than any before it or after it. It is a one-time in history revelation, as was the Redemption from Egypt or the Revelation.

Thus the form of the New Law and of the New Rite of the House of the Redemption derive from the newness of the New Pact itself. In some ways even the Reform Synagogue looks traditional compared to the New Rite. And the leniency of certain laws goes well beyond the Conservative leniency.

It is mainly because of this new Form that I must make oaths concerning the authenticity of the New Pact. The New Equilibrium of the New Pact is not easily understood until its basis have been accepted. The example of Tefillin may demonstrate the enormous problem. For the Conservative there is no basic change; tefillin are tefillin. For the Reform tefillin are not used, mainly because their sanctity is not recognized.

In the House of Prayer, the sanctity of tefillin is recognized as is the mitzvah of wearing them, but they are not used in the New Rite. We, however, are 'authorized' by way of the Final Signs of the Final Redemption not to use them in the House of Prayer. The reasons can be explained through the Signs, but what is important is that the difference of the Reform's not putting on tefillin and our not using tefillin is from 'heaven to the earth'.

In addition, the Reform is an entity onto itself which, in essence, does not recognize the traditional Synagogue or traditional Judaism. This is not the case of the House of the Redemption which not only recognizes the traditional Synagogue, but places itself below it in level.

The New Sanctity of the House of Prayer has new conditions that do not coincide with the sanctity required for tefillin. The difference is not only substantial, it is essential. The New Rite is an 'alternative' Rite, desired by God, for many categories of people, both Jews and non-Jews, who for various reasons cannot adapt themselves to the Traditional Synagogue. It is the 'necessary' completion to the Traditional Synagogue for the future unity of the Final Redemption.

Understandably, it becomes necessary to explain that notwithstanding the great difference in form, we are within the Tradition, both the written and the oral.

For whom? Good question. The Reform don't accept the sanctity of Sinai. How might they believe in a New Sanctity? The Conservative must conserve their conservatism, else they'll lose their name. The Orthodox believe themselves so straight that all else is crooked in their eyes. And who is going to listen to a Donkey, anyway?

Well, somebody somewhere is going to love that Donkey sometime. He is not a New Law maker but the New Law bringer. Only as long as they think it is his will they talk it down in human terms, but when they hear who's talking from the Donkey’s mouth, then they'll be able to listen. Nevertheless I'll make some oaths before my Maker, so that for some of you it might be easier to grow Donkey ears.

By the way the Donkey is also the Lion of Judah, called in the Signs, the 'Guardian' of the just laws. But to appreciate the Lion of Judah, says the Sign, you must like the Donkey who eats Bread. Even the Sages of Israel didn't know that.

Nor did the Prophets of Israel. Any detailed knowledge of the Final Redemption previous to the coming of the Final Goel would have created an historical unbalance. Indeed the great historical confusions concerning the redemption have evolved from the attempt to interpret general prophecies of the Final Redemption before their time. Not the Donkey who brays when the Goel has already been chosen and there is no doubt that the Time has Come.

The thousands of pages that we have recorded in these past eleven years contain all the basic elements of the New Kabbalah of the New Pact of the Final Redemption, in merit of the final Goel, Haim, of San'aa, Yemen. All these testimonies are new and were not known to the Prophets or to the Sages. Only the Rambam, however, peace be upon him, had the courage, the honesty, the humility and the authority to say it so clearly:


'these (secrets) were hidden to the Prophets (themselves)' 'and the Sages have no Kabbalah (tradition) concerning them.'


In considering the Rambam's well-known statements concerning the Messiah in hilchot melachim, it must at first be noted how little the Great Eagle reports from the many opinions of the Talmud and Midrashim. Not only doesn't he report them but he explains in no uncertain terms that they are not to be relied upon as more than opinions.

Nor does the Rambam stop here until he warns outright to stay away from any kind of messianic or redemptional calculations, so as not to enter into false lines of thought which in the end bring about the opposite of the fear and love of God. The Sage of Fustat is quite adamant about this point, and he goes on to explain that those opinions of the Sages have been taken from 'allusions' of the Tanach and don’t represent a ‘reception’ (Kabbalah) from Prophets.

The meaning of this is that they cannot and must not be used in any way to interpret or judge on a real basis the actual events of the final redemption, or the manner in which the prophetic and the messianic revelations will come about.

This is perhaps the most essential point of the Rambam's entire discussion on the Messiah son of David. The secrets of the Final Redemption were not revealed even to the Prophets themselves. The Sages, of blessed memory, therefore received no Kabbalah in oral tradition and they possessed no such Kabbalah. For this reason the Sages' opinions on this matter most often contradict one another and create confusion.

The great authority of the Rambam made it necessary for him to reveal this very important factor, so as to avoid ,as much as possible, future confusion.

I think there are four main principles dealt with here in hilchot melachim, extremely necessary for not erring on the messianic question: the first is the one above concerning the non-kabbalah of the Sages; the second concerns the natural order of the world in the Messianic Days; the third concerns the criteria for discerning the Messiah ben David; the fourth concerns the period or generation which must precede the event of the Messiah ben David.

To rephrase the first principle: the events and the order of the events of the 'messianic days', including the messianic and redemptional revelations, the manner, the place, the time etc. will become known only when they happen and when they will be revealed.

The second principle discussed by the Rambam is the very well known citation of the Sages of blessed memory that the natural order of the world will not change due to the 'messianic days'. This means that the sun and the moon and stars will continue as always, that people will be people as they are now, that, although there will be miracles above nature, even greater than those in Egypt, these miracles will not cause any permanent changes in the natural world. In the golden language of the Sages: There is no difference between this world and the days of the Messiah except for the power of governments (the servitude of kingdoms).

In general this means that whereas Israel was a servant to the nations in exile, at the time of the redemption, the Jews will return to their land, and at the end of an historical development, all the messianic and redemptional promises will be fulfilled, until, in the end, Israel shall be the leader among the world of nations, and the Jewish people will be recognized as God's chosen people.

Again the Rambam's main purpose here is to avoid future confusion and to put down all types of unrealistic thoughts and unnatural conclusions, such as a Heavenly-Already-Re-Constructed-Temple descending suddenly on the Holy Jerusalem.

The third principle, in essence, explains that until certain prophesied elements, such as the ingathering, the holy wars, the reconstruction of the Jewish Kingdom according to the laws of the Torah, the Construction of the Third Temple etc., will be verified historically, no one can yet be denominated the Mashiach Vadai, that certain Messiah ben David of the Prophetic Tradition. It is, however, possible according to the Rambam that there may be Messiahs who seem to be on that path, although only the end will prove it. These may be considered be-hhezkat mashiahh (valid messianic personages?) until either it is proven otherwise or until it is verified by the prophetic criteria.

A Donkey can hardly disagree with the great eagle of all rabbinic judaism. But I can bray out my thoughts, hoping that the Great Eagle will justify my reasoning. I believe that if not for the unfortunate episode of R. Akiva and Bar Cochba, the Rambam would have written this section differently, without speaking of be-hhezkat mashiah. The entire section here comes to avoid future confusion, and if the be-hhezkat mashiah could have been avoided, certainly the Rambam would have remained tacit. But for the sake of justifying all talmudic Judaism, which is the purpose of the Mishnah Torah, the Akiva affair could not be excluded. It was too closely entrenched in the talmudic mentality formed throughout the ages. To exclude it would mean not to accept it, and not to accept it, in that talmudic mentality, would be considered an infringement. In a word, the Great Eagle could not get out of it, and I believe that he would have preferred never to get into it. Very simply, it answers the Akiva case but it doesn't avoid future confusion; and it didn't.

Nevertheless, it can be said that the problematic of the time span of the 'messianic days' required some distinctions to be made between the inception, the continuation and the finalization periods of the messianic prophecies. The distinction of the third point above represents the continuation phase until the final phase, using the terms mashiah vadai and be-hhezkat mashiah as distinctive terminology. It was therefore necessary to elucidate to some extent on the inception period, or more properly of the Opening Period of the Prophetic Mission of the Prophet Elijah, of blessed mentioning. We have called this here the fourth main principle.

It is important for the Author of the Mishnah Torah to have his readers understand, without his spelling it out, that at least a generation is needed for the historical developement of the Final Redemption.

before the war of Gog of Magog, there will arise a prophet whose purpose it will be to bring and make peace in the world, (thus fulfilling the prophesied mission of the redemptional Prophet Elijah, of blessed mentioning, to reconcile the hearts of fathers to sons and sons to their fathers.) Others maintain that it is Elijah himself who comes-

This is nothing less than a generation statement. It also represents the Signs given to the Donkey who eats Bread to explain.

The holy Sage could not have made any precisions concerning the length of the 'messianic days'. In the Talmud opinions range from 40 to 400 and to 2000 years. Clearly the Hhachamim had no Kabbalah on the matter.

But it is in some way clear that from the time of the arrival of that opening prophetic mission and until the time in which the Jewish people and the world situation around them will be prepared to receive the Final Redemption, a good long generation is needed. There are many prophetic requirements and enormous changes in the world itself that must necessarily precede the son of David who will sit at Jerusalem.

When speaking about the Messiah-King himself, the great Sage places him almost immediately at one of the later stages of the redemptional process, at the time of the prophesied war of Gog and Magog, when a multitude of nations will decide to destroy Israel. Israel will then be saved by a great miracle of God, which will become a long lasting Sign-Post to all the nations that the Lord is with Israel. (missing here in manuscript from 10614 to 10640).

----at this point you are rightly asking yourself what right I had to take an oath in which I declare that I am 'The Donkey, Mashiah ben David'?

Doesn't the Rambam say clearly enough that only after he has already done these things, conducted the wars of God, recalled the dispersed of Israel, built the Third Temple etc. can he be called 'Mashiah Vadai'?

It must be seen here that the Rambam, peace be upon him, is speaking about the official national recognition of the prophesied messia (and King-Messiah at that).

He is not speaking about what that messiah has declared about himself. Nor has he tried to explain the relationship between that prophetic mission which precedes the mission of the son of David and the mission of the Messiah-King himself. Nor could he explain how that prophet announces himself. Nor could the Great Eagle speak about the purposes of the Donkey who eats Bread.

In truth I have called myself nothing. The Final and Completed Signs of the Redemption, in merit of the Final Goel, Haim, have continually announced my position. Yet with such titles as Peretz who breaks down the barriers of the past, of Malchitzedek, the universal Priest to God on high, as Meshullam, the deaf and dumb servant of God, as the Man of the Signs and of the Donkey who eats Bread, the Sign received by Solly Kamkhaji in Israel, when we were there in 1990, is most important for the Jewish fold. The Tzadik Abuhhatzera, from the other world, testified in Solly’s dream that I am the 'Donkey, Mashiah ben David'.

That's why it behooves me to make the following oaths. In this way , afterwards, no one will be confused about whom and about which mission we are speaking. The oaths here are a confirmation of the veracity of the Signs received.

Obviously I am not in Hheskat Mashiah or the Mashiah Vadai spoken of by the Rambam, referred to as Mashiah ben David. I am the first Donkey of the Goel, Haim, who brings the preparation for the Final Redemption to the world, with the help of the Lord, our God. The Donkey, however, is in the messianic position and thus Peretz is of the Tribe of Judah. Otherwise he could not be in the Sign of the Donkey, Mashiah ben David (and so all the other titles could not have the prophetic justification were he not from the Tribe of Judah). The Mashiah Vadai comes from and by way of the House of Peretz; therefore the Donkey can be in the Sign of the Donkey, Mashiah ben David. He is not the mashiahh or messiah, but the Sign-Bearer who eats the Bread of the Messianic-Signs for the sake of preparing the future Anointed Missions of the Final Redemption in the merit of the chosen Goel Haim.

The Goel, Haim must not be confused with the Mashiah Vadai or otherwise, because the New Redemptional Kabbalah contains the great distinction between the chosen Goel of the Final Redemption and the messianic missions prophesied for the House of David. The Goel, Haim, born in San'aa, Yemen, is indeed not from the House of David, but from the Tribe of Benjamin. He is the chosen servant of God whom you are searching for, Head of the Thirty-Six Hidden Tzadikim in his lifetime, who came immediately onto his Chamber in the New Kingdom of Heaven, after his demise in June 1982. He is the chosen Anointed Judge of the Kingdom of Heaven.[20] 

It is time; the Jewish people must arise from the idolatrous partzufim of the Zohar. Every falsehood has its roots. Look at the result and understand its inception. The mystical Zeir Anpin of the world of Emanation is the Great Impostor of Ahhrit ha'Yomim. The Photo of Shneerson is idolatrous. It is a mitzvah to burn it.

I do not love to speak of this subject because every word hurts inside me, knowing the truth of what I'm saying, and knowing as well that these writings will afterwards go out for the world. I have this obligation, however, duty to speak about the terrible evil that impedes the Jewish people from receiving the True Signs of the Final Redemption, without their knowing it.

I had to pass that way. I had to know that abomination from the inside. I had to fall into it, as the Jews fell into slavery in Egypt. Redemption is always preceded by slavery of one form or another. I was cajoled it and I fell, as many other victims. For five years, I was a black-suit and bearded Habadi. It hurts me to think about it. I had taken on all their beliefs. I had to know that horrendous pit and to be redeemed from it. I had to know the root of that evil from the inside but who wants to think of hell once he has left it!

They are, unfortunately, empty of true Torah qualities, empty of everything except for the image of Menahem Mendel Nimrod sitting on the top of their Habadi Tower. They are empty and they falsify the Torah with emptiness. They have littered the streets of Israel with their idol-head-messiah of the doomed. I hate every single action that they do.

I must tell of my redemption from Habad, my personal redemption by the Tzadik ha-Kadosh Haim, for the sake of posterity. It must be known, for without that redemption, I could never have become the Donkey who eats Bread. I had to pass through and to know the root of evil within the false practitioners of the Torah. I had to be inside that evil and be redeemed from it. I had to know the depth of the pit into which I had fallen. I had to be one of the false asses of the false messiah of Brooklyn. It's not my fault. I had to.

They steal people's brains and substitute them with false worlds. They lie to themselves and they love every word of it. The world they believe exists only for them. Stay away from tefillin written by their hand. It is pasul and it will never be kasher. Burn them. It's a mitzvah of purification from idolatry. The Torah Scroll written by a Habadi must be burnt before a minyan to enhance the mitzvah. Be careful not to drink from a glass used by a Habadi. They have no thoughts of being sincere with other people. They deal only in strategies, depending on what they want to get. Sincerity has no value for them. Money does. Derech eretz has no value for them. Money does. Some love money even more than their idolatry and some love their idolatry even more than money and some love honor for themselves more than both.

The main motivation of these oaths is for the sake of the New Law of the New Pact, to safeguard the laws of the Torah. The two main purposes are:

1) to safeguard against going too far from the tradition of Israel

2) to facilitate upon the rabbis and upon all the sons and daughters of all Israel to rely on our words, through which it will be seen that the entire Jewish Tradition, the written Torah and the oral Torah, do not budge from their places in the New Tradition.

The New Tradition, however, binds the Torah to the New Time. From here the differences arise, although the essence of each Torah principle remains. We thus have the New Law, a completely revised Law of the Torah. And we have the New Rite of the House of the Redemption, a completely new rite for every holiday of the Jewish calendar:


Oath one. I, Peretz, son of Moshe Green and Hanna Becker (Paul Green, son of Morris and Ann Green), born July 11, 1945 (Rosh Hhodesh Menahem Av, 5706) in Newark, New Jersey, U.S.A., swear before the God of Israel, on His Holy Name of Four Letters, that the New Rite of the New Pact of the Final Redemption does not exit or deviate from the religion of Moses or from the Torah or from the tradition of Israel, but is rather an "alternative Law and an alternative Rite, desired and loved before the God of Israel.

Included in this oath is a (prophetic) promise received in the Signs that every Jew, from the least to the greatest can accomplish all the commandments of the Torah in the House of the Redemption, as can a Jew in the Traditional Synogogue.


The New Rite is of course in the process of becoming. Years will be needed to arrive at a complete nussahh. What we have is the permission to formulate and to use this New Rite according to the signs and indications received. We have the basis of the New Rite upon which to build the version desired for the Final Redemption.

The detailed discussions of how 'all' the commandments or mitzvot can be accomplished in the House of the Redemption is part of the introductions to the New Law and in the places where they come in the Book of the New Law and the Book of the New Rite.


Second oath. I testify unto myself before the God of Israel, that I have received the permission to fomulate the New Rite of the Final Redemption from my holy teacher, the Tzadik ha-shalem, the chosen Final Goel of the the Third and Final Redemption, in his life-time Head of the thirty-six Hidden Tzadikim, Haim ben Moshe, from San'aa, Yemen. And thus I testify that my efforts in the formation of the House of the Redemption, the New Law and the New Rite are conditioned by this oath not to deviate from the essential principle regarding the House of the Redemption that a Jew here can accomplish all the mitzvot as can a Jew of the Traditional Synogogue.


Third Oath. I swear before the God of Israel (ELOHEI YISRAEL) the Lord of Hosts (Adonai Tzevaot) that I, Peretz Green, have received all the keys[21] belonging to this mission, called the Mission of the Donkey who eats Bread or with other names such as the Mission of the Donkey, Mashiahh ben david.

And I testify with this oath that these said 'keys' (which began to arrive in prophetic dreams to the talmidim after the demise of the holy Tzadik, Haim in June, 1982) are those same 'keys' to the New Kabbalah that arrives and descends into the world only after the Goel has been chosen, and it has been decided who will receive it. This is the Kabbalah inferred by the Rambam[i], peace be upon him, in hilchot melachim, that the Sages of Israel did not know and did not receive from the prophets who themselves had not received these 'secrets'.


This is the prophetic mission, or the Sign of the Prophetic Mission in the name of the Prophet Elijah, mentioned by the Rambam, the mission which comes to bring peace to the world and to prepare the hearts for the Final Redemption. We can now better clarify: it is the mission that announces the arrival of the Final Goel and the arrival of the Completed Signs of the Final Redemption and the Completed Signs of the Promised Messianic (Anointed) Missions, the Signs of the House of the Redemption, the New Law and the New Rite and the New Messages during this Fourth Generation for the generations coming.

The Completed Signs brings the SAFA BRURA, the clear language and the correct terminology needed to clarify and to rectify all redemptional matters including the great messianic confusion that the world, both Jewish and Christian, has known.

Speaking here of Jews, the rabbis themselves had enough terms to get confused with, such as 'the messianic days' 'the last days' 'the final redemption' 'the Prophet Elijah' 'the Goel' 'the Messiah of the House of Joseph' 'the Messiah of the House of David' 'the reunification of the twelve (or thirteen) tribes' 'the wars of God' 'the New Pact (BRIT Ha-HHadasha) of Jeremiah' 'the return of prophecy (YOEL)' 'the universal messianism of Isaiah' etc.

The Completed Signs of the Final Redemption contain the Safa Brura, sent by God, to clarify the true language and the true terminology of the Final Redemption. This clear language responds as well to the needs of all the Christianized nations who must as yet come to know the true light of the pure monotheistic faith.

The Clear Language comes in fulfillment of the prophecy in Isaiah that it is but a small thing to reunite the Tribes of Jacob and the in-gathering of the Tribes, I will yet make him unto a beacon for the nations so that My salvation reach the extremities of the earth'.

The first testimony of the prophetic mission of the Final Redemption is the first general Sign called 'Ba-ha-Zeman' - 'the Time has arrived' which I received by way of a dream, eight days after the demise of the Tzadik. This Sign clearly indicates that the opening of the Final Redemption, the prophetic ‘mission’ which opens the Final Redemption for the world 'the Time has come' has been assigned to me, Peretz Green, by the Final Goel, Haim. Said mission cannot but be in the name of the Prophet Elijah, of blessed mentioning, because the prophecy in Malachi declares that the Prophet Elijah opens the mission of the Final Redemption. Here is the form of that Sign:

I was standing outside, at night, under the stars, in the midst of some perfect circles drawn in white on a tar-like platform. Beyond that platform, some thirty yards away, stood the Tzadik Haim who at first looked at me to make sure I was paying attention. Then the Tzadik looked upwards toward the stars and I did the same. A great force then fell upon me and from my mouth, with an extremely loud and powerful voice, came the words "Ba ha-Zman". ---

Actually the force that came upon me, and the voice that came from my mouth ,and the words spoken by me 'Ba ha-zman' were of the Prophet Elijah, of blessed mentioning, even though the Prophet himself is not seen in the dream. The Final Goel, Haim, thus gives permission to his first talmid to announce, by way of the Prophesied Mission of the Prophet Elijah, the opening of the Final Redemption.[ii]


Fourth Oath - I, Peretz Green, swear before God Almighty that from and after the reception of the Sign 'Ba ha-Zman', I have received permission from the Teacher, Haim, the Final Goel, to open all the announcements of the Final Redemption, as we, I and the talmidim together with me, receive them.

and I swear before the God of the heavens and the earth, EL SHADDAI, the God of Abraham, the God of Isaac and the God of Jacob, that this mission, in the name of the Donkey who eats Bread, comes to fulfil[22] that well-known prophetic Sign of reconciling the hearts prophesied in the last chapter of Malachi.


After having taken the general oath to abide by the principle that every Jew can fulfill the mitzvot in the House of the Redemption, just as a Jew in the Traditional Synagogue can fulfill the mitzvot, it is yet incumbent upon me in this respect to specify the mitzvah of tefillin and to explain why the tefillin are not part of the New Rite of the House of the Redemption.


Fifth Oath - Thus I, Peretz son of moshe e di Hannah Green, do swear before the God of Hosts, on the truth of this matter concerning tefillin, that based on the above mentioned dream tefillin are not used in the House of Prayer. The main reason for this is that the new sanctification of the new rite of the House of the Final Redemption derives from the new sanctity of the New Pact which from its inception is bound to the great promised light of the future. That future light and that sanctity does not require tefillin, similar to Shabbat the sanctity of which is not added to by tefillin and therefore tefillin are not worn on the Sabbath. There is here asbsoluty no denial of the commandment of tefillin, God forbid, or that its details are halacha le-Mose mi-Sinai;

and that therefore the jew who prays in the House of Prayer, which is the House of the Redemption, is considered as if he had prayed with Tefillin, for this is the decree of the time for the sake of thr Final Redemption.


Sixth oath - I, Peretz Green, swear before God that I have received, by way of a dream, from the holy Tzadik, the Final Goel, Haim, the permission and the responsability to establish the House of the Redemption; and that this is the house of Prayer to be loved by all the nations, as it states, My house shall be called a House of Prayer for all the nations;

and that this includes the permission to put in order all matters of said House of Prayer, its Altars (for prayer only), its Rite and its Priesthood etc.;

and that included in this oath is that the House of the Redemption is part of the New Kabbalah of the Final Redemption, of which nothing was known until it becomes revealed with the other Signs of the Redemption, and is thus not to be found in the words of the Sages of Israel, of blessed memory;

also included in this oath concerning this true New Kabbalah is that from this derives the 'SAFA BRURA' 'Pure Language' mentioned in Prophets 'and I shall turn over to the nations a clear language'; and that this 'pure language' is directly bound to the revelation of the New Pact and is manifested in Sefer MIshnat Haim, and in the New Rite of the House of the Redemption and in the School of Shoshanah, the School of Ester and the School of the Yellow Rose;

and included in this oath is that the fact of our not using tefillin in the House of the Redemption is part of the New Revelation of the New Pact, and that it derives from the Sign in which I received from the Goel, Haim the responsability for the House of the Redemption and in which I signed my name Peretz to the "Contract" (hhozeh) that was in the hand of the holy Teacher, and that in the same dream the Final Goel, Haim, announced (in Hebrew) "In four hundred years, between four and five hundred years, tefillin will no longer be used in the Traditional Synogogue".

and I, peretz ben Moshe do swear before thr Lord, our God, the Holy One of Israel and is Redeemer, for the purpose of accomplishing my obligation in founding the House of Prayer, I have received by way of the Signs of the Final Redemption, in merit of the beloved Tzadik, Goel, Haim, the keys to the New Sanctity and the New Priesthood of the House of Prayer.

Included in this oath is that I testify that among the 'hitherto unknown secret 'of the Final Redemption, there is revealed the secret unknown in all Israel of the Goel, and of the Donkey of the Goel;

and that the Goel is not actually chosen as such until after his demise;


Seventh oath - and that the great merit in bringing the redemption is of the Tzadik, Haim, and for his atrocious suffering for the entire world in secret, and because of his exalted hidden Sanctity on secret levels; so has he been called ‘My beloved’ of the God of hosts' ;

and that immediately after his demise, he came uno his Chamber in the Kingdom of Heaven which descends into the world according to the times and merits of the Fourth Generation and continues until five hundred years into the periods of the Final Redemption;

and that he directs every matter concerning the Final Redemption from his place in the Kingdom of Heaven, by way of the Signs of the Donkey who eats the Bread of the Kingdom of Heaven. Bread.


Resumè of oaths


1) the New Rite does not exit or deviate from the religion of Moses etc. but is an alternative Rite etc. -

 included - that every Jew can accomplish the mitzvot etc. as in the traditional Synagogue. -

2) I received the Sign and the responsibility for the House of Prayer or as called by us the Hose of the Redemption - I repeat the principle that every Jew can accomplish here all the mitzvot -

3) I received all the keys belonging to this Sign of the DONKEY who eats Bread, also the Signs of the ‘Donkey, Mashiah ben David’ explained -

 included - that these Keys are the same keys of the New Kabbalah which arrives after the demise of the Tzadik, and that this is the Kabbalah that the Sages, of blessed memory did not receive -

4) from the Sign 'Ba-Ha-Zman', I have permission from the Goel to announce all announcements of the Redemption, as we receive them, and that this Sign of the Donkey who eats Bread comes to fulfill the reconciliation of the hearts, promised to the Prophet Elijah in Malachi -

5) - I received permission and the responsibility to establish the House of the Redemption which relates to the prophesied House of Prayer loved by all the nations

 included - that the House of the Redemption is part of the secrets of the New Kabbalah, unknown previously; that this includes the 'Pure Tongue' used and expounded on in Sefer Mishnat Haim and the New Rite of the House of the Final Redemption and is taught in the redemptional Schools of Shoshana, the School of Ester and the School of the Yellow Rose -

6) on the truth concerning tefillin as explained, with no denial of the commandment, that a Jew who prays in the House of the Redemption is considered as if he had put on tefillin. This is a decree for the House of the Redemption in line with the New Pact -

7) that I received the keys to the New Sanctity and of the New Priesthood of the House of the Redemption

 included - the secret of the Goel and the Donkey of the Goel; that the Goel is chosen with his death in his final sacrifice; that he is in the Chamber of the Kingdom of Heaven from whence he directs the Redemption and the Mission of the Donkey in the world.



40 Phrases of the Tzadik Haim concerning Life:


It is essential for all pupils of the Final Goel, Haim, to learn the attitudes towards life which reflect those taught by the Teacher. The many dreams in which the Teacher appears, and which we have registered for the purpose of universal diffusion, must indeed be studied with the approach of understanding the “ways” of the Final Goel.

I have attempted to epitomise some of these attitudes which reflect those of the Teacher Haim as I received them, trying to simplify them into short phrases. Some, to some, may seem quite oversimplified, such as the first two, ‘It is good to be alive’ ‘It is good to be healthy’. Search for the emphasis in counter-position to its opposite in approach, and then you can appreciate the simplification. It is, of course, generally speaking, good to be alive, but how many religious fanatics search for death, and how many Asiatic religions in the world teach the opposite, and how many people live with such negative attitudes that there is no place for feeling that it is good be alive. If, on the other hand, you desire to be a pupil of the Teacher Haim, make ‘it is good to be alive’ a principle of life.


I place a number before them only as a point of reference and not for any order or precedence.


1) It is good to be alive.

2) It is good to be healthy.

3) It is good to praise God for every breathe.


Especially to say “thank God” or Baruch ha-Shem or Hhamdu-ll-ilLah or grazie Dio or grace a Dieu or all similar praises to the Creator of the universe. This verbal praising of the Lord, our God, represents nothing less than the purpose of life, or the way in which the purpose of our life is best fulfilled and completed. It is a beautiful day today, thank God. Today it is raining but, thank God, it is not cold. How delicious this sirloin steak is; blessed is the Almighty Creator who created delicious tastes for the benefit of mankind. How are you feeling? Thank God, well. When we can stand on our legs and walk, thank God. When we are able to see with our eyes and hear with our ears, thank God. If we are able to eat, thank God. I heard the Tzadik Haim say “If we would praise Him all the days of our life, day and night, it would not be sufficient to praise Him even for one eye”.

The Tzadik did not give particular attention to the fact that one went to pray in the Synagogue three times a day, but his attention was for the person whose conversation was replete with heart-felt praise for the loving God who sees and cares for His creations.[23]

Sometimes the Teacher would warn, “Praising God is not for God; it is for us. The Creator, Blessed is He, needs no praise nor does He desire praise. And if you praise Him, what have you given Him? Is there something He is missing that He needs your praise. But He in His mercy has given us the possibility to earn privileges for ourselves and for the elevation of our soul, and it is a very great privilege to praise the Creator of all, the God who loves us and gives us life.


4) It is good to be happy.

Happiness is the receptacle to feeling the Presence of God.


5) It is good to be married and to raise a family.

6) It is good to honour your father and your mother, your elders and your teachers.

7) It is good to be humble before God and before men.

8) It is good to eat well, fish and meat, wine and liquor and whatever your heart desires.

9) It is good for a husband and wife to love one another and to enjoy their union immensely.

10) It is good to bring up children with the severity of true educators.

11) It is good to teach children the love of God and the fear of God.

12) It is good to be generous.

13) It is good to be respectful towards all people.

14) It is good to take at least a tenth of one’s earnings for the poor and needy, for widows and orphans and the sick.

15) It is good to be compassionate and merciful, sensitive and discreet.

16) It is good to be modest in dress, in speech and in every action.

17) It is good to honest and upright.

18) It is good to be clean in body and in spirit.

19) It is good to speak clearly.

20) It is good to be open minded and unprejudiced.

21) It is good to be sincere and faithful.

22) It is good to measure your words before you speak.

23) It is good to have much patience.

24) It is good to put your trust in God alone.

25) It is good to receive guests with honour and joy.

26) It is good to follow the middle way.

27) It is good to be wise to the serpent’s words.

28) It is good to travel and to gain experience.

29) It is good to correct one’s defects and to repent from all sins.

30) It is good to ask for God’s help in all your endeavours.

31) It is good to mind one’s own affairs.

32) It is good to praise the merits and virtues of others.

33) It is good to have pity on animals, to respect all plant life and to love nature.

34) It is good to respect the table upon which you eat, in dress, in speech and in every way.

35) It is good to understand one verse well, rather than a thousand verses understood superficially.

36) It is good to go slowly in your reading and in your study, for if you go quickly you do not allow enough time for the light of understanding to enter.

37) It is good to love music.

38) It is good to love pleasant conversation in the company of worthy friends.

39) It is good to use clean language and to know the pleasant ways of speech which are loved before God.

40) It is good to love justice and truth and to follow them all the days of your life.



From the Diary of the Donkey who eats Bread:


Sept. 12, 1993 Elul 26, 5753


I saw the Teacher, Haim, in my dream. The atmosphere was not light. I asked the Teacher that I be able to see him more often. I asked if I could call him sometimes (at home by telephone). The Teacher answered that we had not to see each other often in this time. I wanted to insist somewhat. I was afraid of the distance and of not seeing the Teacher. Then the Teacher with immense seriousness said to me, "You don't know what happened last night. There was an " 'inyan gadol" a tremendous happening. I then placed my head in the hands of the Teacher and I implored him to bless my brain which he did. I was almost distraught with fear for my mind, but the Teacher's blessing assured me and consoled me and I woke up with a strong desire to cry.


Bray 19 - This morning I saw the Tzadik Haim in a dream. I was searching for him in the zone where he used to live. Then I found him sitting at a table, outside in a courtyard of some kind. He was teaching Torah to a boy of about 8 years old. I stood by at a short distance waiting for the lesson to end. Then I didn’t see the Teacher and was unable to find him. I went into a bar, I looked here and there and I was a bit desperate because I didn’t know where he had gone. Then I found myself in a car, to the right of the driver’s seat. At this point, the Teacher Haim opened the door of the car, got in and began to drive. He looked at me as if to say ‘What’s all the fuss about? It’s not you who has to worry about where I am. I am guiding the mission and I know where I must be and when.’


Bray 6 - In my dream, I had spoken of some very high question without due heaviness and respect. The Teacher, Haim came and began to rebuke me for such light-headedness. I lowered my head and closed my eyes and almost in a tone of crying, I beseeched the Teacher to help me. I remember having said, “It is so this light-headedness. I cannot stand this lowliness. I love God. I am doing what I can but the things bring me down to such levels that they make me forget. This is what I cannot take; it’s making me forget (referring to the holy teachings of the Teacher Haim)”. At this point the Tzadik said, “(Do not be afraid), from now on I will be giving the orders in guiding you”. Then the Teacher quickly left the bus in which we were standing. I had had it in mind to ask as well if it were not possible that in some way my obligation in the war against the false Kabbalah be made easier, but he had already left the bus, giving me to understand that there was no way to lessen that burden. - -

[1]. 'misra' in hebrew; I had, of course, no idea that the 'mission' concerned the Messianic Mission of the Donkey who eats Bread. I believed the 'misra' to be that of following the Tzadik in his holy and secret position.

[2]. see Book of Signs.

[3]. I hope to explain that period and the various transformations that I had to pass in The Last of the Just.

[4]. the second generation is represented by the 'kabbalists' of Tzfat, the third generation by the mystical Zohar-based hhasidism of east europe.

[5]. Genesis 33: 4.

[6]. see Le Sacre Guerre - La Giuntina, Firenza 1983. especially see the introduction concerning the Tzadik, Haim. This text had been virtually suppressed by the 'ultra-orthodox' rabbis of Jerusalem when it was published there in 1931. With the exception of a few Hhachmim from San'aa, the book is practically unknown (often it is mistaken by an homonimous sefer). Milhhamot ha-Shem totally destroys the 'mystical' doctrine of Zeir Anpin, the chosen 'God' of the Zohar. The Sage, in the zeal of the faith of fathers, openly exposes the ugliest and subtlest of all prostitutes that Judaism has ever known, the Emanated Man-God of the Higher World of Atzilut, an idolatrous composite of falsified Torah, metaphysics and mystical trash.

[7]. From the Lubovitcher Yeshiva of Brunoi, of the Banlieu (suburbs) of Paris, where I studied for 3 years, after having studied 2 years at the Lubovitch Headquarters in Crownheights, Brooklyn.

[8]. There were then two main groups among the hhabadniks of Milan, the ashkenazic group headed by Rav Garelic, and the sephardic group headed by Rav Hhadad. Inner warfare with full-fledged hatred waged between the two groups for power over the money-winning 'mitzvot' such as shehhitah and kashrut etc.

[9]. it was in this Shule of via Cellini, a few months before the present episode, that I met the hidden Tzadik, ha-Moreh Haim, for the first time. In that period, ha-Moreh, who lived close by to Cellini, had no work. The teacher was in fact a great expert of shihhitah and had been the head of the shohhatim in Cairo, responsable for 70,000 Jews. He had also taught shihhitah and made many shohhatim under the well-known Rav Haim Nahhum. In Milan the Tzadik was 'prohibited' from entering Shihhitah by the Lubovitcher sephardic Rav Hhadad, with the excuse that ha-Moreh Haim had no beard and was therefore not elegible for slaughtering$$$$ In any case the Cellini people hired minianists to come every day for mincha and maariv. The hidden Tzadik was among them.

[10]. Psalms, 18: 27. 'Im 'ikesh - with a stubborn and crooked one, titpatal - be as a serpent. Ha-Moreh Haim would translate it as above, 'With a serpent, be more serpent than he'--

[11]. That he was one of the 36 hidden Tzadikim. It was, however, about two years later that ha-Moreh revealed that he was the Head of the Hidden Tzadikim.

[12]. 'not piety but pigity'. -

[13]. 'fear of heaven'.

[14]. 'Do not torment the convert'.-

[15]. 'a just woman of valor'.

[16]. Ha-Moreh would never say 'against a fellow Jew' - He made no distinction in moral values between Jews and non-Jews, except to emphasize that Jews who studied the Torah knew that they were commanded in these values and that they were therefore more obligated to practice them etc. This, however was a given known - more essential was that we are all human beings, the sons of Adam and Eve. This was a constant in ha-Moreh Haim's teaching.

[17]. 'unfortunately, for our many sins'

[18]. Soon after the war, she was converted at Torino with the agreement of three Italian rabbis who knew Remo and Nelda Levi very well.

[19]. The uses of this word go from 'stranger in the land', or 'sojourner in the land' to the later 'stranger who has been converted to Judaism'. - -

[20]. This concept is, of course, completely new and must be gleaned in faith throughout Sefer Mishnat Haim. But as a synthetic directionalizer it may be said that between the overly earthly Jewish concept of mashiahh and the overly Heavenly Christian Exaggeration of Messiah , there awaited the Historical Novelty of the Final Redemption, in which there is the chosen Teacher for humanity, the humble servant of God chosen to instruct all mankind in the love and fear of God, in the ways of good and the laws loved by the Creator for the benefit of all etc. The Final Goel , however, must be beyond death and above death. He himself is completed in the Final Redemptional Sign of the Resurrection, becoming thus the beginning and opening Sign of the Resurrection of the meritorious among mankind. It was because of this previously ununderstood purpose that the confused and variegated interpretations in Jewish tradition of the relationship between the Messianic Days and the Resurrection of the Dead could not be resolved without the New Revelation and the Completed Sign of the Resurrected Anointed Judge of the Kingdom of Heaven, Haim, from San'aa, Yemen.

[21]. important note - This does not mean that I alone have received all the keys from the prophetic dreams containing them, for it is not so. Most of these ‘Keys’ have been received by the other talmidim, and I have received them through them. It is that after receiving these keys, whether I or the others, to me has been given the responsibility for them.

[22]. To ‘fulfill’ here does not mean to complete, but rather to ‘open’ the Completed Signs of the ‘reunification’ and ‘reconciliation’. This opening, once it is in the world will lead necessarily to its eventual fulfillment and realisation, but the entire Fourth Generation is needed for this.

[23]. Very often Jews and Arab Moslems understand better than Christians the concept of verbalising their praise to God. Christians tend to keep their praising within the confines of the Church, whereas the society has become so profane that the joy of praising God outside has resided into a passive thought. The fact is that the action of verbalising the praise is the completion of that merit, and the thought without the word is as a soul without a body. An angel is created by the words we speak, and if the words are elevated before heaven the angel brings them above. Thus only the word completes the good thought in every way.