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
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. - -
[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.