Written by: Peretz Green

 

 

New Light of the Rambam

 

 

Index

 

Introduction 1

Introduction 2 – The Rambam

Introduction 3 - The Hidden Tzadikim

Chapter 1 - Then will I turn over to the nations a clear tongue

Chapter 2 - The ‘Messiah’ will correct the World - The Correction of Islam

Chapter 3 - The King Messiah will arise and re-establish the monarchy of David as it was in former times.

Chapter 4 - Great Principle – all these matters no one knows how they be until they arrive

Chapter 5 - These are hidden things with the Prophets

Chapter 6 - What is the Purim and the Hhanuca of the Final Redemption

The New KABBALA of the Geula Shleima

Chapter 7 - The Six Great Signs of the Geula Shleima

Chapter 8 - Purposes of Christianity in the Correction of the World

Chapter 9 - Oaths taken by me, Peretz (Paul) Green, concerning the Final New Pact

Chapter 10 - The Tribunal of the Geula Shleima

Chapter 11 - Correction of chapter 10 concerning the Tribunal of Mordechai Ha-Tzadik

Chapter 12 - Continuation of the Tribunal of Mordechai Ha-Tzadik

Chapter 13 - The Sign of the Anointed Judge of the Kingdom of Heaven, the Goel Haim who brings also the Sign of Mashiah ben David

Chapter 14 - In the future King Messiah will stand up

Chapter 15 - In the future King Messiah will stand up

Chapter 16 - It should not occur to you that the King Messiah must bring wondrous signs or perform marvels

Chapter 17 - It should not occur to you that during the days of the Messiah a single thing from the “ways of the world” will be canceled

Chapter 18 - The New Law

Chapter 19 - The Period of Yemot Ha-Mashiah after Israel’s Sacrifice in the Shoa

Chapter 20 – The Tzadik Haim was Born Circumcised

Chapter 21 - The New Mishnah

Chapter 22 - Answer to Rav Raphael Peretz

Chapter 23 - Further understanding of the Clear Tongue of the Geula Shleima

Chapter 24 - The Key to the Universal Signs of Joseph

Chapter 25 – Torat ha-Mashiah – what the Messiah is supposed to teach

Chapter 26 - the censured part of hilchot melachim

Chapter 27 - Jacob, our father, could not go up to Beth El until he took away the ‘forein gods’ from their tents.

Chapter 28 - Translation from Franklyn Edition, from Berger’s book

Chapter 29 - The document of Esau and the document of Jacob

Chapter 30 - What then is Messianism

Chapter 31 - There is no difference between this world and the Messianic Days

Chapter 32 - Israel is a messianic example – the Prophet Elijah and the Hidden Tzadikim – the true history of Jesus’ Mission

Chapter 33 - The principle messianic task of Yeshua – the equilibrium between the Star of Abraham and the Star of Malchitzedek – allusions of 53 Isaiah – the Completeness of the three Patriarchs and the Completeness of the name ‘EHEYE ASHER EHEYE’.

Chapter 34 - Aaron’s error in the sin of the Golden Calf and the error of the rabbis with the Book of the Zohar – the beginning of the Reform in Judaism

Chapter 35 - Continuation of the Reform in Judaism – the felicity of chapter 54 Isaiah after the reception of Mussar Shlomeinu ‘Alav of Isaiah 53

Chapter 36 - Chapter 53 Isaiah explained

Chapter 37 - the partnership of the Donkey who eats Bread and Peretz, first Talmid of the Goel Haim

 

Introduction 1

New Light of the Rambam

 

One would certainly presume that with such a title, its author must be expert in the Mishna Torah and in matters of the Halacha and Poskim. If not, what sort of Light can be added, and who might dare bring New Light, to the holy Tzadik, the Great Eagle of Torah Judaism, the Rambam, peace be upon him!

I must, however, say the truth. The Light here spoken about is of another category, a light that you have not known and have not heard of, nor is it of the Halacha, although it doesn’t deviate from the Torah or from all Jewish Tradition.

The Rambam wrote in Hilchot Melachim[1] (12, 2) concerning messianism and the eventual revelation of the Final Redemption:

All these matters and those similar, of how they will be, are unknown to any person; they are matters hidden in Prophets.

From June 1982, after the demise in Milan, Italy, of the Hidden Tzadik Haim ben Moshe, from San'aa Yemen, all the New Announcements that the children of Israel have been waiting for in all these past centuries arrived, thank God Almighty who maintains His promises. I, Peretz Green, born in the United States of America, had the great privilege to study with the Tzadik Haim in Milan for 13 years before his death and at the moment of writing 32 years have passed, after his demise, in the reception of this most marvelous testimony of the New Things of the Geula Shleima. It is thus a obligation to write, inform and explain the Great News as much as I am able which is the first requisite as first Donkey of the Goel Haim.

 

Introduction 2

the Rambam

 

Rav Moshe ben Maimon, the Sephardi, was a holy Tzadik, Head of the 36 Hidden Tzadikim of his generation. This was his true hidden identity that he didn’t reveal. He is the Great Eagle, rabbi of the rabbis, who saved rabbinical Judaism for the generations after him with the Mishna Torah. This was his revealed identity. He was as well a great doctor with a very profound knowledge in the ways of the body and the medical cures until his time. He had an amazing intellect and was a profound researcher of the Greek and Arabic books of philosophy prevalent in his days. He also had an incredibly deep understanding in the wisdom of the stars and constellations and knew how to calculate the times and events, the minutes and the influxes of the stars and planets according to their cycles and their virtues.

The Rambam revealed much of his knowledge in the Mishnah Torah also called Yad Ha-Hhazaka (The Strong Hand) and in Moreh Nebuchim (Guide for the Perplexed). Of his higher identity, however, as Head of the ‘sons of the ascent’ of his generation, Head of the 36 Hidden Tzadikim, he revealed nothing, hiding his true identity and denying such a level. All the true Hidden and Suffering Tzadikim conceal their true identity and in the case of the Rambam that concealment was of a doubled and quadrupled necessity for reason of the other tasks before him that he had to accomplish for the sake of the Jewish people.

I speak here in the direct tradition (kabbalah yeshira) received from my holy Teacher, the Tzadik Haim, Head of the 36 Hidden Tzadikim of his generation who, after his demise and resurrection, has been chosen by the Lord, our God, blessed is His name forever, to be the third and final Goel (redeemer), the Anointed Judge of the Kingdom of Heaven. The Teacher Haim was born in San'aa, Yemen, in June 1914, heir to his holy father, Moshe, from San'aa, Yemen. His birth came with two very particular signs; it was at dawn of Shavuot (6th of Sivan), exactly at the moment of the Revelation of the Torah, and he was born completely circumcised; not only, the placenta came out whole which is an extremely rare phenomenon. These were signs of the Completion of the Final Pact of the Final Redemption.

I have had the great goodness of Heaven upon me to have studied with the Tzadik Haim for thirteen years in Milan Italy. After his demise, I was appointed by him to be the first Donkey of the Goel in the Sign of the Donkey who eats the Bread of Completed Signs of the Final Redemption.

In this first half of the 65 year period (divided respectively into 35 and 30 years) my principle work is that of explaining the Completed Signs in the writings of Sefer Mishnat Haim. The Tzadik Haim is the chosen ‘Marvelous Councilor, the potent one of God, father for all times, Prince of Peace’ (Isaiah 9-5). He is the person referred to in Malachi (3-1) ‘Suddenly he will come unto his chamber the Master (Adon) that you are seeking’. ‘His Chamber alludes to the Kingdom of Heaven after the Completed Sign of his Resurrection’.

The title of this book ‘New Light of the Rambam’ was indicated in a dream (of Sara Markus) in the very first year (1983) of the Completed Signs and I understood that it was to be the very first Book of Sefer Mishnat Haim that would serve as the Binding Factor between the classical Tradition of the Torah and New Tradition of the Final Redemption. I knew directly from the Tzadik Haim that the true understanding of the essence of the Rambam’s level, notwithstanding the profound appreciation and love of all Israel to him, was unknown. The Great Eagle did not and could not reveal his true hidden identity as the Head of the 36 Hidden Tzadikim of his generation. Only the Tzadik Haim who was himself the Head of the 36 Hidden Tzadikim of his generation could be the authoritative voice of such a fact. This information was among those truths that the Teacher Haim related to me with the words, “Afterwards, you will need to know this, Peretz, it’s very important”.

For certain signs or affirmations given me by the Tzadik Haim, he used this same expression, such as the two signs at his birth, it being the exact moment of Matan Torah (Revelation of the Torah at Sinai, the dawn of the 7th of Sivan, and the fact that he was born completely circumcised, not only, the entire embryonic-sack with the placenta came out whole; with the maternal water-sack broken and the placenta cut open, Haim was born totally circumcised. The Teacher reiterated many times that these two signs were extremely significant and that I would need them afterwards.

So as well was the unknown information that Mordechai ha-Tzadik (of the Megilat Ester) was the first Head of the 36 Hidden Tzadikim in his generation. In his time the number was fixed at 36, not one more and not one less. So did the Tzadik reveal to me that in all these past generations, the great Prophet Elijah, of blessed mentioning, was the uncounted Head of all the 36 Hidden Tzadikim and that there was even a closer relationship between the Prophet Elijah and the Head of the 36 Hidden Tzadikim. These were all very important but unknown signs that I would have to know. Other such signs given over to me were the essential elements in understanding Jesus, his being 3 full years in the School of the Essenes, the high level of the Teacher of Justice, founder of the School, the secrets guarded by the teachers in the School, Yohhanan ha-Matbil’s (John the Baptist’s) place in the School and the positive goodness in Jesus’ teachings etc. All were signs that I would later have to know.

So too an extremely important matter was the Tzadik Haim’s teaching that most of the descendents of the Ten Tribes of Israel, dispersed among the nations, had become, through God’s Providence, Christians.[2] Afterwards with the descent of the Completed Signs and the New Knowledge of that First Messianic undertaking, Jesus’ affirmation that he had not come except for the salvation of the Lost Sheep of the House of Israel gave way to a totally new understanding of his Mission and the raison d’etre of Christianity.

I was also taught by the Teacher the antiquity and particular validity of the Yemenite Tradition, having been originally 80 families of 80 Sages, in Jerusalem, the only ones who believed in the prophecies of the Prophet Jeremy and who, at his word, left Jerusalem 20 years before the destruction, unfortunately, of the First Temple. They were thus the only Jews who had not witnessed the destruction and thus remained intact with the ancient tradition more than the others.

I mention another affirmation. After quite a few years of following the Tzadik Haim and knowing well that he was the Head of the 36 Hidden Tzadikim, he said to me, I think only one time, “You, Peretz, have walked with Teacher now for many years but you still do not know with whom you are walking”.

For sure I did not know nor even imagine that I was walking with beloved Tzadik who would be chosen by God Almighty as the Final Goel of Israel and of humanity. I had no thought whatsoever that those ‘signs’ (I am calling them ‘signs’ but the Teacher Haim did not use this term) given me were important because I would later have to report and explain them to the Jewish people and to the world.

Aside from the Rambam’s greatness in Torah, in Halacha, in Medicine, in the knowledge of the stars, in philosophy and of the nature of the world, he was the Head of the 36 Hidden Tzadikim, a ‘Son of the Ascent’, ascending to the higher worlds and to the Higher Tribunal with a knowledge of the Higher Secrets which are never revealed except to the Hidden Tzadikim. This revelation will eventually create a higher understanding of the position of the Rambam and the importance of his influence on Jewish history. It will also destroy the false ‘letter’ of the 14th or 15th century pretending that the Great Eagle had repented for his anti-mystical ideas because he saw the Zohar only in his later years. Totally false! The Zohar was written long after him and had he seen it, the zealous defender of the true and pure monotheistic faith of the second commandment would have denounced it as heretical theology. The Emanation theology of the Zohar deviates from the truth of His Oneness and is a completely false and idolatrous doctrine of Satan created by the new ‘philosophical’ theosophy of Moshe de Leon in Spain in the 12th century while forging it under the name of the holy Tana Rabbi Shimon ben Yohai. The Emanation theory goes against the very words of that Tana who said, ‘Whoever associates the name of God with anything else will be uprooted from the world’ (Babli, Moed, Sucah 4, 45)![3]

 The Great Eagle was a holy Tzadik, very humble and wise who ‘saw what was coming’ (øàä àú äðåìã) . Those false Kabbalists, instead, slanted him saying that he had been influenced by Aristotle! The logic of Shammai and Hillel was true for both of them basing themselves on true foundations of Torah and the Oral Tradition, as is said, ‘There are 70 faces to the Torah’. Aristotle too was very great in his logic but the foundation of his philosophy was false, being similar to the ‘sin of fathers’ in the generation of Enosh where it was maintained by the Sages of that period that God Himself, the Creator of all was too elevated and too ‘invisible’ to be served; therefore He created the visible stars as His commanders of the world so that mankind might serve them. They thus began to call to the stars and to the name of each star they suffixed ‘EL’ (God).

So too for Aristotle the Godhead of all was too far removed to have to do with all the lower creations; it was thus useless to call Him or pray to Him. The so-called Kabbala deriving from the doctrine of Emanation of the Zohar and extended in the teachings of the Kabbalists of Tzephat call that same Original God the EIN SOF – Without End – proclaiming that due to His absolute removal from any level, in order to create the heavens and the earth, He, so to speak, ‘contracted Himself (doctrine of Tzimtzum) in myriad contractions and until, with myriad emanations of His Godliness in descending levels, He emanated the World of Emanation with its Five Aspects and Ten Emanated Spheroth. All this, they say, was before the first verse of creation, ‘In the beginning, God created the heavens and the earth’.

The truth is that all these doctrines, whether of the generation of Enosh, or the infinite removal of God from the creations, of Aristotle, or the doctrine of the EIN SOF are all fallacious because they are based on a false foundation. It is an essential part of God Almighty’s infinite greatness and un-limitedness that He binds His Providence even to the lowest realms of His creation.

The Tzadik Haim reiterated hundreds of times how all those who had fallen into that trap had forgotten the great principle of the faith (Deuteronomy 18, 13) Be of a simple (pure) heart with the Lord, your God (úîéí úäéä òí ä'' àìäéê ). So does it state (there 29-28) The hidden things are to the Lord, our God, and the revealed things are for us and for our children for all times’. They also disobeyed the Mishna which prohibits ‘searching what is above, what is below, what is inside or what is outside’. One must be with a simple, un-philosophical, un-intellectual and un-pretentious heart to find and live in the true faith of the One Living God.

Of the true Tzadik of Fustat they claimed, instead, that his intellect had been limited by Aristotelian philosophy and they didn’t heed his explanations and warnings in Moreh Nevuchim not to ‘materialize’ (le-hagshim) the Creator.[4] They didn’t realize that it was they who fell into the Aristotelian and generation of Enosh trap by proclaiming that the created world needed ‘causes’ that were closer to them in order to serve the Creator.[5] They fell into error and did not heed the verses of Torah or the Mishnah or the Rambam. Came to them the Satan and whispered into their ears, “Even if the Rambam said, ‘Do not materialize the Creator with every tree of the Garden of Torah’, what does it really mean?” Answered the foolish one, “Yes, so is it, from the fruit of the tree in the Garden of the Torah we can study and materialize them with examples according to each subject, but of the fruit of the tree in the midst of the Garden which is the interior study of the Torah above, the Rambam said that we not eat of it, so that we do not come to materialize the Creator and fall into prohibitions of idolatry and incur the death penalty from Heaven.” And the Serpent said unto Moshe de Leon, “No, you surely will not die, but it is because the Rambam knows that if you eat that Emanation terminology and in your thoughts you have it arise above the creation, afterwards you will not materialize anything because you will already be outside of the boundaries of the material. On the contrary your eyes will be opened to the very exalted level of the Ten Emanated Spheroth of Godliness that know good and evil.” And Moses de Leon saw that the tree was good for materializing with the food of Emanation, and that it was an obsessive pleasure for the eyes to look at the Emanated Partzufim, and a great delight was the Inner Emanated Torah to contemplate with it every kind of new concept; and so he decided to write the Book of the Zohar, with the approval of the Serpent and with his help for it could not be written by de Leon alone without a very strong satanic spirit to guide him.

So after the Serpent’s permission for that initial materialization, was then accomplished the abandonment of the Without End to his place above, together with the generation of Enosh, so as to deepen one’s intellect on the ‘gods’ (elohim- plural) who know good and evil, and after this came the ‘hated Tower’ that falsifies the one language and the same expressions of the Torah and Tradition, the Tower of four worlds the top of which is in the world of Emanation. For there is the rebellion, Nemrod, against the true God, substituting Him with the term ‘Emanation’ (Atzilut), a term that had never been permitted in conjunction with the Creator. ‘And they travelled from the East’ explain the Sages, ‘they distanced themselves from the First Cause of all existence’. This is the sin of fathers from which the further idolatrous phases follow and from this issues the harshest decree against idolatry, as intimated in the following verse, (Genesis 11-6) ‘This has been their initial action, and now let there be no lacking in all that which they have perpetrated to do’.

I wish not to prolong the pain in this text New Light to the Rambam and all is already documented in the second part of this Petal 1 of the Book of the Rose. I spoke of it here only because it’s among the subjects that will be discussed at length in the coming generation, with the conclusive understanding, ‘Had only they listened to the Rambam, they would not have fallen into this terrifying trap of the Sin of the End of Days (òååï àçøéú äéîéí).

And He is merciful, and pardons sin, and does not awaken all His wrath; And He does kindness for a thousand generations. After the Shoa!

In the prophetic history of the Torah, between the establishment of the State of Israel and the Construction of the Final Temple, goes from the moment (after 20 years with Laban, 2000 years of exile among the nations) that the Ministerial Angel of Esau told Jacob that his name of Israel would be given him when he would go up to Beth El and his actual going to Beth El. We have received it in the Completed Signs that the period is of a hundred years from 1948 to 2047 and that this is the ‘famous’ period known as Yemot Ha-Mashiah (the Messianic Days). It is a period of tremendous confusion for Isreal but also of purification from errors of the past. It is extremely significant that Jacob, our father, before going up to Beth El had to order his household to eliminate all the foreign gods that they had in their tents. This refers mainly to the idolatrous pantheon created by the doctrine of Atzilut in the Book of the Zohar and all the false Kabbalah that followed it.

Within the framework of this hundred year period, at the point of 35 years, the Third and Final Goel, Haim, was chosen by God Almighty, as the Anointed Judge of the Kingdom of Heaven and the Completed Signs of the Final Redemption began to descend in redemptional and prophetic dreams (as prophesied by Joel 3-1) to the pupils and friends of the Tzadik.

Since the Final Goel died and was resurrected in the 35th year of the State of Israel and the Signs revealed that we are in the Fourth Generation of 65 years divided into 35 and 30, this meant that the period of the Messianic Days was of a hundred years (The term Fourth Generation relates to the Second Commandment ("visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me" (Exodus, 20: 4)) and to expression of the Pact between the Pieces ("In the fourth generation your descendants will come back here" (Genesis, 15: 16)) In the completed Signs, in the Sign of the Stars, the Goel Haim makes a sign from the fourth star to the first star, and we understood that the fourth star is that of the 65 years period of this fourth generation). Already in 1983 or 84 Sara Markus dreamed the title of this book ‘Or Hhadash La-Rambam’, it being thus among the very first Signs of the redemptional preparations. In 1990 with our coming to Israel, in the 7th year of the Signs, I began writing it after Noda and I saw the miraculous Sign of the Stellar Eagle that flew over our house on Rehov Jerico 36, at Beersheva.

It had taken me time to have a clearer idea of the purposes of the Book. I saw the fact as a Key to the necessary binding point between the Halacha of Normative Judaism and the New Law of the Final Redemption. I even wrote in Italian a synopsis of the 248 positive commandments of the Rambam’s Book of Precepts (Sefer Ha-Mitzvoth) in which he reports with terse explanations the 613 Precepts of the Torah, 248 positive commandments and 365 prohibitions. I wrote there some comments to demonstrate certain differences between the Halacha and the New Law.

Something else, however, was needed and this I found in hilchot melachim, in the last two chapters concerning the King Messiah, in the Rambam’s succinct but potent explanation that in the matters of the final redemption ‘no one knows these things until they will come’. He further explains ‘Even the Prophets had no Kabbalah (reception) on these matters’ and therefore the Sages had no Kabbalah on these matters reason for which on every point there are differences of opinions, and he even warns against studying the midrashim concerning these things because it’s a loss of time and they lead to nothing.

From this I knew that my work was cut out for me. The New, True Kabbalah had come with the coming of the Final Goel, Haim. We, no one else, had received the Completed Signs that explain the redemptional and messianic matters. This book, God willing, comes to reveal a new light hidden here in hilchot melachim concerning the New Kabbalah that all Israel is waiting for. It explains for the first time in history the finalized meanings of the redemptional prophecies. They couldn’t have been explained previously before God’s choice of the final Redeemer and the New Revelation of the final name EHEYE of the triple-name EHEYE ASHER EHEYE. Now have they come to astonish the eyes of the Sages in all that which could not have been known before, as emphasized in Isaiah (48) that ‘you did not know them and did not hear of them’. - The final Goel is not the Messiah son of David who will be in the world and who is not on the level of the Goel but rather as a Donkey compared to the level of the chosen Tzadik Haim who is after death, after the Resurrection, the Anointed Judge of the Kingdom of Heaven.

Therefore from the Kingdom of Heaven he needs a Donkey on earth to ride on: this is the true meaning of the verse (Zachariah 9-9) ‘Rejoice greatly o daughter of Zion, sound (the trumpet) o daughter of Jerusalem, behold your king will come unto you, a just man filled with salvation; he is poor and rides upon a donkey and a wild-ass son of she-asses’.

And what have I to do with this? I sure ain’t no Messiah! OK but Solly Kamkhaji dreamed in 1990 in Beersheva: Paolo saw that Peretz was speaking to a Tzadik and asked Solly who he was. He answered, “That is Abuhhatzeira (Baba Sali), peace be with him, who aside from the hidden Tzadikim was the only one to know Kabbalah Maassit.” Then the Tzadik Abuhhatzeira said to Peretz, “Ah, you then are the Donkey, Mashiah ben David”. The Tzadik wanted to raise his voice from joy and announce it loudly but Peretz made a jest that signified it wasn’t wise to say it for the others to hear. Abuhhatzeira understood and said, “Ah, yes, rabbanim reshayim”. He then proceeded to go with Peretz into a closed room and closed the door behind them. - -

We have no illusions therefore and realize that just the rabbis and Torah scholars of this period will not be able to receive this new, true Kabbalah. This is because they don’t have yet the force to distinguish between the terrible mix-up of the false Kabbalah and between the new Reception of the truth sent to us by God Almighty.

 

Introduction 3

The Hidden Tzadikim

The anger of Introduction 2 is not because those Rabbis didn’t know that the Rambam was a Hidden Tzadik, which is understandable, but because of a forged letter in his name so as to justify their terrible error.[6] The matter of the 36 Hidden Tzadikim is basically unknown except for an allusion in Moed, Succah, 4, 45, 2’ which is not explained: The world has not less than 36 Tzadikim who receive the Shechinah every day. Sometimes the concept of the 36 Hidden Tzadikim is mentioned in texts here and there as a sort of ultimate praise but without the knowledge of what it really entails. The fact is that it has not existed for the sake of its being revealed, in the same way that those Tzadikim do not reveal their true identity and their true life is a hidden one.

I learned from the Teacher Haim that Mordechai ha-Yehudi (The Teacher Haim would always call him Mordechai ha-Tzadik) was the first Head of the 36 Hidden Tzadikim because only in his time the number of the Hidden Tzadikim was fixed. After the revelation of the Geula Shleima, we know that the Tzadik Haim was the last Head of the 36 Hidden Suffering Tzadikim and that after him has entered a new order of 250 Hidden Tzadikim who Live in their Faith and are no longer called Suffering Tzadikim.

It is, nevertheless, an essential part of the New Message of the Geula Shleima to reveal the true generalities of the Hidden Suffering Tzadikim as I received them from the Tzadik Haim as they are important in the knowledge of the Final Redemption. Here are 6 essential historical points:

1)                  The chosen Goel Haim was Head of the 36 Hidden and Suffering Tzadikim in his generation.

2)                  The Hidden Tzadikim are called ‘bnei alia’ – sons of the Ascent for they have secret of ascending to the higher realms and to the Higher Tribunal where they know the decrees that issue for the world.

3)                  Mordechai Ha-Tzadik was the first Head of the 36 Hidden Tzadikim.

4)                  The Teacher of Justice who founded the School of the Essenes was the Head of the 36 Hidden Tzadikim of his generation.

5)                  The Rambam, peace be with him, was the Head of the 36 Hidden Tzadikim of his generation.

6)                  In all these generations of the 36 Hidden Tzadikim the Prophet Elijah was their Head but not in their number.

These are 6 important points that give over a deeper understanding of many historical matters concerning the Jewish world. The Geula Shleima would be lacking without this knowledge.

The order of the 36 Hidden Suffering Tzadikim did not continue after the final suffering and sacrifice of God’s humble servant Haim. One reason I had the great privilege of receiving while the Teacher was still alive, perhaps a month and a half before his demise. In a true vision I received the Message that so terrible was the suffering of the Tzadik Haim that the Holy One Blessed is He no longer desired to see the suffering of the Tzadikim. I announced this to the Tzadik Haim himself as he lay on his bed and he heard it well and approved it. It is hard to relate this. It was as if God Almighty said “I have seen enough. No one of My beloved has suffered so. Now must he finish this course for the sake of the decree but I wish no more that the Tzadikim take upon themselves decrees of suffering”. And I said all these words to the Tzadik Haim and he gave his approval to their truth and validity.

Afterwards, with the Resurrection of the Tzadik Haim into the Kingdom of Heaven, this message was corroborated by the Completed Signs. Now, however, it was God’s design of the Final Redemption and of the Fourth Generation which precedes it that spoke. The Great and Terrible Day of the Lord, which is not a day but a period of years, had to come. The Redemption could not settle in the world until the great and terrible purification will have taken place. This was the reason within the framework of the Design that the Hidden Tzadikim could no longer accept upon themselves the decrees. If they did, the decrees would fall on them and not on the world and the world would continue as before. If that happened the Fourth Generation which must precede the Generations of the Redemption would not take place and there could then be no Geula Shleima.

The Fourth Generation is both Great and Terrible, it is great in the News of the Final Redemption and it is terrible in the prophecies of destruction and devastation and death. For this reason the great bulk of the Completed Signs come in the first half (35 years) but also the prophecies that will become reality in the second half (30 years). Thus ‘Behold I am sending the Prophet Elijah before the great and terrible day of the Lord comes’ – the new prophetic tradition of the Prophet Elijah, of blessed mentioning, must come BEFORE the Day of the Lord so that there be the possibility that those prophecies become known and people may become afraid and repent and be saved. Therefore the prophecies come in this first half, as we have received them, together with the wonderful news of God Almighty’s choice of the Tzadik Haim as Goel and of the Completed Signs of the Fourth Generation. For it is not only for fear that people may repent but together with the great hope brought by the Redemptional prophecies and the Completed Signs. The actual Reconciliation of the hearts is after the Fourth Generation when the times of the Redemption set in. Thus the Prophet is sent BEFORE the Day of the Lord comes and afterwards ‘he will reconcile the hearts of fathers to their sons and the hearts of sons with their fathers’, after the Fourth Generation. The ‘Lest I come and smite the land with anathema’, however, will not come because it already came 2000 years ago, as explained throughout our writings.

We also received it that the first half of this Fourth generation is relatively clement and God’s mercy is still close to the world and that this is due to the level of the sacrifice of the Tzadik Haim, the Lamb of God, as received in the Signs. His suffering gave 35 years of relative clemency to the world although there have been many, many signs of what is coming in the second half. For one example, a multitude of prophetic signs of the high flood waters, dangerous waters etc. have been received in dreams and seen in reality but these are ONLY signs of what is coming in the second half of the Fourth Generation.

 

Chapter 1

Then will I turn over to the nations a clear tongue

 

Zephaniah 3-9 - Then will I turn over to the nations a clear tongue that all of them invoke God to serve Him united.

In the task of explaining the Geula Shleima, the joy of the explanation immediately manifests itself but its understanding for the multitude comes after it covering over that initial enthusiasm since many explanations are yet needed to reveal it clearly and to bring out its simple meaning so as to feel that original joy.

Also this, however, is for the sake of understanding, for that initial felicity in the News derives from the temimut (pure simplicity) of the faith but it is not yet understood well, if at all, whereas the felicity of the good news must be understood in a clear way and in a manner to give a basis to those terms which either are renewed or are properly new, so that it might enter the heart and the mind as an unmovable pillar that the wind will not throw down and doubts will not weaken, until that truth be close to the heart and the brain as the believer who reads the words of the Lord, God, ‘In the beginning God created the heavens and the earth’. This means that the explanations of the verse, ‘Then will I give over to the nations a clear tongue, and all will invoke (the true) God to serve Him united’ must be received with a simple faith (Temimut) even when within the framework of this faith there is now a clear and well founded understanding of its substance.

Nevertheless in all that which pertains to the Geula Shleima we must well hold on to the principle given here by the Great Eagle, ‘And all these things and similar matters, no person knows how they will be until they will be’ (hilchot melachim 12- 1-4). So is it with almost all the verses that speak of the Final Redemption, their meanings are not comprehended until the coming of the Final Goel and the revelation of the Completed Signs that explain them. Know then that the Completed Signs themselves give over the ‘clear tongue’ (safa berura) to which the verse refers, in reference to the future at the time of the Final Redemption.

Comprehensible is the tremendous difficulty for Jews and for those who study Torah since said ‘clear language’ is not found with them in the words of the Sages or in all the sacred texts that they possess. Dealt with here are New Things previously unknown. The verses that allude to them do not reveal them, as it states, ‘Behold, I am creating new heavens and a new earth; the first things will not be remembered and will not arise to one’s heart. Be joyful and felicitous then forever for that which I am creating, behold I am creating a Jerusalem of joy and its people with happiness (Isaiah 65- 17, 18). So too with all the prophecies of the Geula Shleima, there are the verses that prophesy generalities but it isn’t possible to understand them until the revelation of the ‘Clear Tongue’ which reveals the treasures that are hidden in them with a solid basis.

Thus with the true revelation of the awaited for News, in the beginning these are contested more than anyone else by those who study Torah, this because the up-turning (haficha) of the new, clear language, in confrontation with the language to which they are accustomed, renders them fearful of ‘new things’, as if deviating from the eternal Tradition of Israel.

This is alluded to with the term ‘ahafoch’, the same root that indicates a ‘revolution’ (mahafeicha). The ‘clear tongue’ that is revealed is a revolution compared to the previous language to which they are used. ‘I shall turn over a clear tongue to the nations’ - Israel included. The meaning is in fact not only to Israel but to the nations; why then doesn’t it state ‘I will turn over a clear tongue to Israel’ in that, on the contrary, the biggest ‘novelty’ here is for Israel guardian of the Tradition, people of the Written Torah and the Oral Tradition, the people whose power is in its mouth? Was it not more correct to say ‘I will turn over a clear language to Israel’ and from hence to the nations?

This, however, would not have been according to the intention of the rest of the verse ‘that all invoke the name of God to serve Him united’. If the linguistic revolution in invoking God and in serving Him united was said for Israel, I would know nothing of it concerning the nations, whereas if the great language change ‘converts’ the nations so that they come to know the ‘new, clear language’ from which they invoke God with the true faith in His Oneness and they truly serve Him, certainly then it is so for Israel that is also included among the nations, that they will receive the new ‘clear tongue’ with which they will invoke the Lord, God, and serve Him united. The great and incredible novelty of the News of the Final Redemption is that this clear tongue is for all.

Further alluded to is that if not for the change-over of language among the nations which allows them to invoke the name of God and to serve Him united, Israel, because of the fact that it’s the people of the Torah and of the sacred tongue and of the true tradition, wouldn’t be able to receive the clear tongue. It would seem to them as if deviating from the religion of Israel. When, however, the new, clear language comes and converts the nations and through that change-over they come finally to realize that Israel is the chosen nation, then in that revolution itself Israel will necessarily listen to understand that also for their sake has the clear tongue been revealed and that there can be no final Redemption without it.

In truth, however, in many of the words of the Prophets themselves, there are things said or expressions used which for Israel might well seem deviating from tradition. One of the most well known of them is that of Jeremy (31-31) concerning the New Pact, a prophecy which revolutionizes the general understanding of Israel, especially those who study Torah. The people of Israel has violated (desecrated) the pact of the Torah and in order to correct that violation there is no choice except for a New Pact (Brit Hhadasha). The Pact of the Torah with all its mitzvoth and all its wisdom was not enough to bring Israel to fulfill the desired purposes’ until the Torah is called ‘violated’ in Israel’s hands and a New Pact is needed so that the ancient pact be ‘turned-over’ by it and enters to be written in its heart, ‘in its interior will I place it and on its heart will I write it’.

On a practical level, the Jewish people but especially those who spend their days in studying Torah do not want this prophecy, they do not want a New Pact because of that intimated in as much as the New Pact comes because the Pact of the Torah has been violated. This is very hard for Jews to accept, to say the least. Do the Torah scholars not study Torah by day and by night trying to fulfill the Halacha constantly! How should the Pact of the Torah be considered violated in their hands. On the other hand the verses here are prophetic and true and do not deny the Torah, God forbid, and are an integral part of our faith.

Behold, days are coming, the word of God; and I will make a pact with the house of Israel and with the house of Judah, a new pact. Not as the pact that I made with their fathers, in the day that I took them by their hand to take them out of the land of Egypt. For they have violated My pact, but I have been husband unto them; the word of God. For this pact that I will make with the house of Israel after those days, the word of God, I shall place My Torah inside them’ and on their heart will I write it; and I shall be for them God and they will be for Me a Nation. And they will no longer need study one from another, a person to his brother, to say, “Know the Lord” for all will know Me from the smallest to the greatest, the word of God, for I will forgive their sin and their iniquity will I no longer mention’. –

It states here clearly ‘not as the pact that I made with their fathers’ - ‘that they violated My pact’. The Prophets represent the continuation of the Torah and they cannot be ignored!

It’s hard, as said; those who study the Torah do not believe that they are violating the Torah or that the Pact of the Torah is being violated by them; thus they ‘almost’ deny this prophecy of the New Pact! What is it, however, that is missing in the whole matter? The Clear Tongue that comes at the end, with the coming of the chosen Final Goel and the revelation of the New, True Kabbalah of the Final redemption! Only then does the new and clear language that is given and that changes the terms that they are used to in all the past as well as the concepts that they are used to concerning the Geula Shleima, and explains to them what was impossible to explain until its arrival.

 All this demonstrates with what enormously heavy weights one must measure the holy tongue of the Rambam, peace be with him, in his saying, ‘And all these things and similar matters, no person knows how they will be until they will be’ (hilchot melachim 12- 1-4). This clearly means that before the revelation of the Geula Shleima it isn’t possible to know how these matters are. The truth is that if they would have been known before then also the Final Redemption could have come before which is a contradiction unto itself.

It is alluded to in Isaiah (48, 6-11): You have heard that it is all envisioned (that all has been envisioned by the Prophets), and you, will you not then say, “I have made it heard unto you”! New things from now, guarded things that you did not know. Now have they been created and not from then or a day ago, nor have you heard about them, lest you say, “But I have known them”. You did not hear of them nor did you know them, and even then you did not open your ear, because I knew that you would certainly rebel and ‘iniquitous’ from the womb were you called. For the sake of My name will I lengthen My patience, and My praise shall I seal up from you so as not to destroy you. Behold I will purify you, and not with silver, I will choose you in the core of poverty. For My sake, for My sake will I do it, for how might it be profaned, and My glory I shall not give to another. - -

Wow! How many allusions are here in these verses, and in truth the new, clear tongue is needed to explain them. For example, ‘I shall lengthen My patience’ refers to the long exile of 2000 years. A revolution! He, Blessed is He, hid Himself because He is patient and didn’t want to destroy us reason for which He didn’t reveal to us the meanings of the prophecies and the new things of the Final Redemption and did not send to us the Clear Tongue, while Israel was forced to remain in darkness and with the confusion of languages in all that which pertains to matters of Messianism and to the Geula Shleima etc. It is not for naught that the Great Eagle warned not involve oneself with these matters!

The prophecy is also enigmatic. If ‘they were ‘created now’ why does it say ‘also then your ear was not opened’? For there was a time, and it will be shown that it was before the destruction of the Second Temple, that in that framework it would have been possible for the new things and the treasures of the Geula Shleima to be revealed, but also then your ear was not open to hear. This refers therefore to the ‘opening’ in the time and the mission of Jesus, as proven over and over again in the Completed Signs of the Final Redemption, but the people of Israel was not, as said, in the position of ‘listening’ and just as Israel at that time did not have the merit to hold on to the Temple, unfortunately, so did it not have the merit that the new treasures be revealed, ‘For I knew that you would certainly rebel and ‘iniquitous’ from the womb were you called’. And there happened all that happened, and that ‘chance’ was lost and after 70 years the Temple was destroyed, áòååðåú äøáéí, and there began Israel’s long exile of 2000 years among the nations.

‘I will lengthen my patience’ is said concerning the long exile. ‘I will seal My praise’ concerns the treasures of the Redemption not given then to be revealed. ‘For the sake of My name will I be patient’ for the sake of maintaining My promises to the chosen Israel. ‘So as not to destroy you’ what does this mean? If the long exile and the hiding of the meanings of the Prophets came for My patience, as said, then said destruction (that is the total destruction that did not happen) was before the destruction of the Second Temple and the exile. The proof of this is that, unfortunately, the destruction of the Temple and the decree of exile came instead of that total destruction, God forbid. And instead of the New Things of the Redemption ‘behold I will purify you and not with silver, and I shall choose you in the core of poverty during the long exile. The clear tongue revolutionizes our thoughts so that we understand the historic but terrible importance of that ‘Messianic and Redemptional Opening’ bound up with the Mission of Jesus son Miriam and Joseph!!!!! A complete revolution!

Not only for Israel is it a revolution! For Christians especially it’s a total revolution. If for the children of Israel all this has been a totally hidden matter for 2000 years, oh then, and all the false Christian theology with thousands of commentators of the false Trinity and false Logos and the terrible deification of Yeshua all deviating from the truth with idolatry and the denial of the second commandment!!!! ‘Then shall I turn over a clear tongue to the nations so that they invoke the true God to serve Him united. Oh! After the revelation of the Signs of the Geula Shleima and the coming of the Goel Haim and the new prophecies for the Fourth Generation comes the Clear Language from the Holy One Blessed is He of the Completed Signs, in a dream of Giuseppe Manigrasso, in the mouth of the great Archangel Michael, the Ministerial Angel of Israel, and he declares clearly and unmistakably that ‘Three are the men of the Redemption, Moses, Jesus and Haim’. – A world revolution from every point of view!!!! ‘Who believed in our announcements, and the arm of God on whom was it revealed? (there 53,1)

All this the Almighty has done for His name’s sake, in order to establish the Final Redemption for the world and to completely surprise us with the hidden marvels of the History by Him designed, with ‘guarded things’ that we had not heard of and with new things that we had not known so that we change inside ourselves and inside our heart and we renew ourselves totally with the coming of the final Goel Haim. God does it for His name’s sake, for our great benefit in the end in the Geula Shleima. But why must the verse say twice ‘for My sake, for My sake will I do it’? If ‘for My sake’ refers to the hidden history of Jesus’ mission, what then is the second ‘for My sake’?

The verse speaks of ‘patience’ in hiding His Face during the great length of the exile, great, tremendous and awful, and we did not hear about it and did not know this matter until the end, until after the Shoa, the establishment of the State of Israel and the revelation of the Geula Shleima, and this for the sake of His great name, Blessed is He, and we didn’t know what was being hidden until the coming of the Goel Haim. Thus the second ‘for My sake’ is for that which happened in the midst of the long exile, an error dark and sinister and this too hidden from the eyes of the Congregation of Israel, and even this, I suppose, needs the Clear Tongue to reveal it more clearly to all, although it’s an error that has been explained without the promised Clear Language by the Hacham Yihhye ibn Shlomoh ElGafeh and his explanations are true from the Torah and Prophets, from the Mishnah, Talmud and Poskim, exposing the terrible idolatrous error into which fell Sages of the Torah and with them the traditional Israel and those who study Torah and we didn’t know.

It’s an insidious mistake against the true holy faith of Israel, an idolatrous error as that of the Golden Calf in its time, and great Torah scholars and Gaonim have fallen, as did Aharon ha-Cohen in his time where the sin was not clarified, denounced and purified until Moses came down from the mountain. Also in these last times, at the end of ahhrit ha-yomin[7] of the Shoa, it doesn’t become known, except to a very few, but with the coming of the Goel and through Sefer Mishnat Haim it will become known and purged from all Judaism, a tremendous revolution in the Jewish world.

It’s the idolatrous doctrine of Atzilut of the Book of the Zohar and a ‘chain’ of 4 hundred years of the atrocious terminological distortion of the Divine Emanation from the Ein Sof (the Infinite One – the Without End) at the hand of Moshe de Leon from Spain of the 13th century. For this reason it states ‘For My sake, for My sake’ twice, one for the Hidden Face (hester panim) for 2000 years of all that concerning the mission of Yeshua in which is included also the false theology of Christianity and it will be explained how the Clear Tongue will save the Lost Sheep of the House of Israel. The second is for the Sin of the ahhrit ha-yamim of the false Kabbalah filled with shituf (association, such as is Christian Theology) and ribui reshuot (a multitude of Reigns, such as Partzufim (Divine Aspects) of the Zohar and Elohim ahherim (other gods before Him). This is ‘how will I be profaned and My honor will I not give to another’.

With the coming of the final Goel Haim and the revelation of the Clear Language, the ‘new things’ that come are completely new and were not in the world before. This is ‘You have heard, all is envisioned’ that is you have heard that all has been seen by the Prophets, therefore will you want to say ‘I have given you to hear’ but it is not so because at the time of the revelation of the new things they are completely new, created now in the time of their revelation. The Completed Signs are revealed only when the final Goel was chosen, after his death and resurrection. So ‘you heard that all has been seen in vision and will you not therefore say that I have already given you to hear it? No it is not so, these are new things from now, guarded things that you did not know. Now were they created and not from then or a day ago and you did not hear of them lest you say “I have known them”.

This is a linguistic and mental revolution from every angle and it is the true meaning. For I will turn over a clear tongue to the nations, especially to Christians and to Jews because the Neshamot of the Lost Sheep of the house of Israel are found for the most part in Christianity. And concerning that historic chance by way of the mission of Jesus also in this matter there are proofs of it’s being in Prophets, such as when the clear tongue is applied to the famous prophecy in Malachi, ‘Behold I am sending to you the prophet Elijah, before the great and terrible day of the Lord comes, he will reconcile the heart of fathers with their sons and the heart of sons with their fathers lest I come and smite the land with anathema.(Malachi 3, 23-24)

Briefly the ‘lest’ unfortunately came and the Temple was destroyed (áòååðåú) and the Jews were sent into exile and the reconciliation didn’t take place, even though a mission was sent in the name of the Prophet Elijah while the Temple was still standing, proof[8] of Yeshua’s mission which did not succeed.

All this is an incredible revolution, and already the studious of the Torah will scream ‘kifrut’ (negation of the true Tradition) but it’s not kifrut but ‘then’, in the time of the Final Redemption, I will turn over a clear language to the nations (and to Israel) to invoke the name of God and to serve Him united.’ ‘To the nations’ at first, to Christians, reason for which with the opening of the Completed Signs is given by the Goel Haim the Sign of the Great Correction of Christianity, “this is the Star of Christ come in virtue of humility”. Therefore it’s not strange that sometimes the verses allude to the souls of Israel found in Christianity, sometimes they are called in the name of Ephraim, and all the many proofs of our words is an integral part of the marvelous news, that revolutionizes everything we thought about history until now whether by Jews or by the nations. Revolution.

 The clear tongue revolutionizes the traditional Jewish world, and the seeming contradictions widen and become more profound at the time of the new revolution. Those who study the Torah know these verses in Prophets but they do not know their meanings concerning the Geula Shleima: ‘And all these matters and similar ones no person has known how they will be until they come’. The Jews, however, who do not study Torah don’t know the verses as well, while many Christians know of them but with falsified meanings of an idolatrous Trinity, and, in general, all their understanding is distorted and is missing the true foundation of the faith and the foundations of the Torah.

And we are here in the Mishna Torah of the Rambam, peace be with him, and it must be studied.

‘And there are among the Sages who say that before the coming of King Messiah, Elijah will come. And all these matters and those similar no person knows them until they will be. For they are hidden also to the Prophets. And also the Sages have no kabbala (reception) in these matters, but only opinions in conjunction with the verses; therefore there are differences of opinion in these matters’ etc.

The Rambam is revealing a great matter here in that ‘also the Sages had no Kabbala on these matters’. Those who study the Torah must understand that the questions of the Geula Shleima are not to be searched for in the Talmud. There are opinions but no ‘kabbalah’. The Rambam’s expression ‘these matters are hidden (stumim) in Prophets is very profound. This means that it’s impossible to think that the Sages had a Kabbalah concerning them when the Prophets themselves didn’t, for the Prophets received their words in prophecy, that is, the words of the verses but not their meanings. Therefore it’s not possible that the Sages received the true meanings from them.

Before this in chapter 11m 4 – if he did succeed, conquering (winning over) the surrounding nations, and he built the Temple in its place, and he gathered in the dispersed of Israel’ he then is certainly Messiah; and he will correct all the world to serve God united as it states ‘for then will I turn over a clear tongue unto the nations to invoke the name of God and to serve Him united’.

In the continuation we will speak of the fact that in the words of the Great Eagle here there are many things that demonstrate that he himself does not exit from that general principle expressed by him, namely ‘there is no Kabbalah on these matters and no person knows etc. It’s possible to say that even if the Rambam had known certain things due to the elevation of his level as Head of the 36 Hidden Tzadikim of his generation, he would not have had permission to reveal them in any way and that he was obligated to speak of the normal Talmudic concept etc.

We, however, will simplify saying that also he did not know these matters. He didn’t know, for example, that there was an enormous difference between the Goel and the Messiah. He spoke of a ‘government’ as a Monarchal Kingdom, something that will not be, kings are out. He says that the Messiah will force Israel to return to the Torah etc. an expression that has done its time and is not a part of the present world in democratic countries. Nor was the Rambam able to know the difference between the period of the Last Days (ahhrit ha-yamim) for Israel (until the Shoa) and between the period of the Fourth Generation which is general to the whole world and in which comes the period of the ‘great and terrible day of the Lord’. He could not speak of the chosen Goel who resides over the Kingdom of Heaven as the Anointed Judge’ and so too with all the new generalities of the final redemption ‘’no person knows them’.

Nevertheless most of the concepts are correct after they are fit into place by the News and by the Clear tongue. Let us take, for example, the expression ‘he will correct the world’ and he applies the verse ‘then will I turn over to the nations’. Let us put our feet on this expression to stand on it and lift it up to our mouth to eat it, to look at it and to feel its taste. Is it then not the Rambam, the Great Eagle, the true Tzadik, who is saying this?!! He is hardly one to throw around words God forbid! The Messiah (according to the usual terminology of the halacha before the Clear Tongue) ‘will correct the world’. The world is very large, dear friends, the world is enormous!

A large part of the world is Christian and a large part is Muslim and also the rest of the world is gigantic. It’s enough to think for the moment about what is termed in the world the three great monotheistic religions. And even though Christianity completely distorted its concept of monotheism, also this must certainly be part of what the Messiah will correct. Also in Islam are corrections to be made of other matters etc. but the Messiah will correct the world so that all invoke the name of God to serve Him united. Clearly those who study the Torah are very far from such a service and do not reenter into their framework. Quite ‘different’ then is the work of the Messiah compared to what they think. How is he going to correct the nations?

In truth, It is by way of the new Clear Tongue which has been promised by Ha-Shem.

Let me repeat this matter. It requires concentration. The Messiah will correct the world. The correction of the world is an enormous and universal concept. How are the nations going to be corrected and who is it that will be able to talk to them in order to correct them? To speak to whom, then? And on what basis or on what foundation for which they might listen?

In truth we are also speaking here about the Mohawk Indians and about Buddhists and about whomever might desire to listen, but the word ‘nations’ is in Prophets, that is in those prophecies concerning the Geula Shleima and the main intention is first of all to the nations that have entered Christianity, which, aside from Islam, is representative of a multitude of nations. Islam is second to it in prophetic interest although the number of its believers is very great. Islam is separated also because it has its own Book, the Koran, and its own proper culture. So is it separated in that it does not hold on to the Bible directly. Nevertheless its faith is monotheistic, in merit of Ishmael son of Abraham. Already in the Torah Ishmael is separated from the children of Isaac, our father. The essential Correction of the Koran is a mistake concerning the Akeidat Yitzhak (the Binding of Isaac) which they turned into the Akeidat Ishmael but also this doesn’t concern the basic theology of monotheism. The essential correction of the nations is that their hatred for Israel will be turned into respect and love. This will come in its time but only after those negative hateful and fanatic elements will be destroyed for which we have received it in the Prophetic Signs that many harsh decrees are coming against the Islamic countries because of their hatred for Israel and for Jews. After those decrees the better Muslims with good intentions will remain and true peace will come between them and Israel. They will nevertheless remain separated as a religion and this doesn’t go against the fact that they will invoke the name of God united, also in the New House of Prayer with the Carpet of Islam on the first floor. For they believe in the One Living God of the true tradition of Abraham, our father. Thus the basis is already found while the separation holds the balanced measures because there is no need to ‘mediate’ between the Torah and the Koran and each one goes according to his love.

Not so with Christianity; this is a whole other tractate. The conflict between Christianity and Judaism stands on the Messianism prophesied for the people of Israel and there is no Christianity without the Messianism of Jesus nor does it base itself on the Koran but on the verses of the Prophets of Israel and on the Messianic promises to Israel. Mohammed was not Jewish; no problem. Jesus’ lineage is outlined in Matthew and in Lucas showing his descent from the house of David. Even more than this, Yeshua’s resurrection from the dead has been accepted and is fundamental to all Christians from whatever branch. And even more than this, the entire spirit of Christianity is based on their faith in the New Kingdom of Heaven established with Jesus’ death and resurrection, a faith which allows every Christian to involve his spirit and to aspire from it the sentiments of a spirit of salvation.

Christianity is thus strictly bound to the history of Israel. For 2000 years and until now Christians await the time that the people of Israel will leave aside its stubbornness in order to understand the proofs from Prophets of the Messianism of Jesus, and that Paul’s prophecy that Israel’s blindness will fall away and a great mercy from God will come upon us all be fulfilled

Those who study the Torah will already have closed the Book. We are searching for a New Light to the Rambam and you speak to us of Christianity where all is idolatry; it’s prohibited! What does he want from us, to make us Jews for Jesus?!

In relation to those of a simple heart, however, let us come back to our question. The Messiah who comes must correct the world and there is a clear language that revolutionizes the concepts of the nations, and we are speaking here mainly of Christianity. But what can be told to Christians and how is one to speak to them and how is he to correct them so that all invoke the name of God to serve Him united?

As far as Christianity itself there can be no compromise. Christian theology is idolatrous and of this there no doubt or even a doubt of a doubt. It is prohibited to us as is fornicating with one’s sister!

There is hope, however! The ‘Messiah’ who comes to ‘correct’ will not speak to Christianity; he will speak to Christians. This changes everything. What we call the Great Correction of Christianity doesn’t actually mean the Institutions of Christianity because there is no correction for them, but rather for people, men, women and children born into Christianity. For them we speak of Correction.

It’s not simple but with clear explanations the false theology recedes, and as time goes on the masses themselves will understand that all traditional theological Christianity has no foundation; three are not One and One is not three, and there is no person ever who should be called God or Lord ‘and My Glory shall I not give to another’. Messianism has nothing at all to do with being God!!!!

At the beginning of the clarification, there is some confusion. Jesus is not God but he was ‘sent’ (even if not in a direct manner) on a Messianic Mission that included in it profound and beloved matters that have an important place in the history of that period and a spiritual importance for the rest of history. Yeshua was a great teacher of the spirit; he was one who spoke true words standing up against all others, ‘In a place where there are no men, try to be a man’ (Avot 2-6) Jesus was a messianic man well loved in the heart of every Christian who finds salvation in his words that permeate one’s inners and can be taken into one’s blood, a Jewish person loved by his Father in heaven who influenced millions of people throughout the ages, teaching to love one another and to give charity and to have compassion on the unfortunate and to have mercy on the ill. His resurrection is recognizable at least in as much as an historical resurrection to which he merited, as well as to the formation of a Kingdom in Heaven which was ‘new’ at that time, a ‘Kingdom’ that allowed for the diffusion of his spirit on the masses. Christian theology dissipates and vanishes in the end but Jesus remains and their love for him remains and their blood calls to a spirit of salvation, to the young Jewish zealot loved by his Father, who awakened hope to broken spirits and the hopeful of heart and to those who love justice and who love people created by the One Living Creator. He was one particular Jew who found favor with God Almighty and although in his mission he spoke to Jews his words became an announcement of hope to the nations instilling in them the faith that they will have their recompense in the end as promised to the Prophets. Jesus cannot be missing from the framework of the History of the Redemption.

It is therefore fundamental for the historical Corrections required for the Geula Shleima that the Goel himself give over, among many other preparatory matters, the Great Correction for the Christian World without which there would, first of all, be missing the Correction for Millions of Neshamot (souls) of the House of Israel found physically among the Christian ranks. This then extends to many more millions of good Christians among the nations, descendents of Esau and Japheth of whom the prophecy promises ‘that all invoke His name to serve Him united. The Correction now exists, thank God, and the understanding of the particular Messianism of Jesus is at hand. What remains is to understand it by way of the New Keys given by the new Clear Tongue of the Final Redemption. With God’s loving kindness and in the merit of the chosen Goel Haim, all will become clarified and its truth shown to the nations and to Israel by way of the Clear Tongue that revolutionizes the nations and Israel included.

 

Chapter 2

The ‘Messiah’ will correct the World

 

The Correction of Islam

We’ve already affirmed that the Correction of Islam is relatively easy and that the matter of Akeidat Yitzhak must be explained to them (see New Law, Message to Arabs and Corrections of the Koran in Ester 9) In the Message to Arabs are these corrections 1) of the Reform of Muslims, not of Allah 2) message to the Palestinians 3) of the chosen of God to explain the truth to Jews, to Muslims and to Christians 4) the relationship of Islam to Jesus 5) relationship of Islam to the New Message of the Final Redemption and to the Sign of the Resurrection 6) the level of truth in Islam itself 7) correction of stubbornness both of Jews and Muslims and especially Palestinians 8) correction of the Binding of Isaac 9) correction of the knowledge concerning history which has been distorted by Muslims 10) the joy of praying together in the house of Prayer of the Final Redemption on the Carpet of Islam.

Correction of Christianity

All this, as said, is relatively easy compared to the Correction of Christianity. The Correction begins with certain new information given over by the Goel Haim concerning 1) the Teacher of Justice, founder of the School of the Essenes 2) the reasons for his founding the School and the ‘secrets’ in the School 3) John the Baptist and Yeshua in the School 4) the Initial Signs in the School 5) the Mission of Jesus 6) the last prophecy of Malachi 7) the Ram sacrificed in the place of Isaac 8) the Correction of the Gospels 9) the Correction of Paul 10) the Salvation of Yeshua.

Most of these matters are in Ester 1 translated from my English into Hebrew by David Levi and his son Moshe and into Italian by Solly Kamkhaji. The rest of the corrections are in the Gospels Corrected and in the other texts of Sefer Ha-Mafli, the Book which Astounds, fifth Petal of Sefer Mishnat Haim. The Salvation of Yeshua is not only in conjunction with the Sacrificed Ram of History but also in conjunction with the Initial Sign of his Resurrection and the existence of an Initial Kingdom of Heaven, that without those Initial Signs it wouldn’t have been possible to arrive at the Completed Signs of the Final Redemption.

This book is not concerned with those corrections. I am,[9] however, in the Signs of the Donkey, Mashiah ben David, and I was (in the first 6 years) in the Signs of the Donkey, Messiah son of Joseph[10], and I’m also in the Sign of the Donkey with Three Eyes, one for Jews, one for Muslims and one for Christians, Hee-haw, hee-haw, hee-haw!!! Olay, these are enormous jobs to which the expression of the Great Eagle refers ‘he will correct the world’.

As said, however, even the Rambam himself did not exclude himself from the principle that ‘no person knows these things and similar matters until they will be’. His words, however, conceal giant concepts and the simplicity of ‘he (the Messiah) will correct the world’ is hardly a simple or small matter; it contains a world of preparations, diffusions, schools etc. etc.

In Rav Bokser’s book on Judaism he mentions the censured paragraph from hilchot melachim in which without quoting he paraphrases that the Rambam considered Jesus and Mohammed as forerunners to the Messiah and that they too are part of the design of the Final Redemption, necessary preparations *see here chapter 27 with the citation and translation in English.

The Rambam does not come to describe the Messiah, what kind of person he will be, how he will come and to whom, what will he bring with him etc. For the most part he comes to warn of certain problems and certain futile thoughts and to distinguish between ‘opinions’ and true Kabbala received from the Prophets. He doesn’t try to explain the Geula Shleima. His main interest is in what one should not think or believe and not to fall into errors that Jews easily fall into (and that indeed they fell into head first after him). The main point concerning the Geula Shleima is the one we keep citing that ‘no person knows these things – until they will be’. Thus only at the time of the Geula Shleima will there arrive a New Kabbala, a New and True Reception and only then will we know and understand.

So what can I do? I’m the first Donkey to eat the Bread of the New, True Kabbala and if I don’t prepare it for you, aye, aye, aye instead of hee-haw, hee-haw, hee-haw! I was with the holy Teacher for 13 years. He took upon himself the decree of world salvation. He died for it and was resurrected. The Hidden Tzadik was made Goel and I turned into his first Donkey. Everything came down, the redemptional and messianic Completed Signs. T’wasn’t I that did something! The Tzadik Haim was chosen. I had to bray. The Rambam had said it would come and when it comes then will we know. We the first Donkeys saw it come, we heard it and we knew it. It was created now with God’s choice of the beloved humble Tzadik the Goel Haim. It had no importance that I am soil under the feet of the Great Eagle, a dunce to his knowledge of the Torah and Halacha, a simple fool before his great wisdom. I had to write a book called the New Light to the Rambam. The rabbis will want to stomp on me? What can I do? In any case my hide is thick. I’ll tell them to look again, the Rambam said you wouldn’t know it until it came. Also the prophecy said ‘you haven’t heard it and you didn’t know it’. So what in the world do you want from me if the News of the Geula Shleima are all new! No Donkey could invent such things and Peretz would be afraid to do anything like that. And certainly the great Rambam was not at fault that he spoke the truth!

Let’s get things straight. No Donkey or no Peretz is going to fix the world. Even my children don’t listen to me in this furkrumte generation! Who can bring peace to the world! Who can correct the world! The Great Eagle just slightly touches the inevitable universality of the Geula Shleima without any explanation whatsoever, without any ‘how’. Of course not, no one knows these things until they will be revealed!

Living are the babes who will take on the command of overcoming this Fourth Generation. A Donkey brays out animal truth for all to hear. The Final and Completed Redemptional Signs have arrived. No person knows these matters until they come but now they have come, they are here. The Final Humble servant of God has been chosen as Goel who presides over the now completed Kingdom of Heaven. The Clear Tongue is here. The Donkeys prepare the texts that will prepare the world for that which is coming. The new prophecies of the Prophetic Tradition of the Prophet Elijah are here. We cannot escape them and neither can you. The Prophet Elijah and the Goel Haim come together. With the Tzadik Haim’s death ‘Behold suddenly will he come unto his Chamber the Master (Adon) that you are seeking and the Angel of the Pact that you desire, come will he come’. In the singular, together as one. Both are needed, as one. To bind up Israel’s prophetic history until this final Fourth Generation. Therefore a Donkey came down on me and in me and I cannot avoid writing this book because the Rambam said ‘until they come’. The period of the Great and Terrible Day of the Lord is drawing nigh. If you want the peace that comes after it, listen to the Donkey now. If you are not afraid, then you are not in the true world! Be careful when a Donkey opens his mouth to speak; he’s not a human being!

As if King David with all his wars could have brought peace to the world! Or King Solomon with all his wives, concubines and horses might have brought peace to the world! Nevertheless the people of Israel must await the ‘son of David’, they have no choice. There is no Kabbala on these matters but there is also no halacha that can answer differently. You must go to Prophets and wait there until the answers come but the Halacha does not answer to Prophets in that which it has to wait for. See then the greatness of the Great Eagle who flew over the heads of all the other rabbis denouncing the midrashim as unresolved messianic and redemptional opinions on the meanings of the verses. Had it been possible, perhaps he himself would have left it at that but he was obligated to put up some foundation beams so that Israel not fall into messianic wantonness. Many fell just the same but the beams were there firmly established in the Mishna Torah to keep most Jews on solid ground. The time will come, the Messiah will correct the world and bring peace to the world after he fights the wars of God and he will bring the dispersed back to Israel, build the Final Temple, force Jews to return to the Torah and the nations will eat in peace with the people of Israel.

It is properly the universality of the Geula Shleima that makes it so difficult for any Posek to speak about or for Jews to assimilate. History has been relentless, uncompromising and a thousand negatives together and yet the Prophets received universal prophecies and the promised peace for Israel cannot be with the nations at war with one another. The very idea of universal peace is so far still from reality that it’s almost unspeakable, if not as some simplistic ideal in a very distant future. The Rambam, however, is not conjecturing and every word of his is Torah, Prophets and Tradition. The Geula Shleima is promised and it must have its universal requisites of peace, true faith and respect for the Jewish people. How much more so is this necessary to be for Christians and Muslims all of whom are within the framework of the Redemptional history of the Patriarchs, the redemption of the children of Israel from Egypt and the revelation at Sinai etc. Therefore in whatever form the New Kabbala of the Final Redemption will come, the Messianic Revelation must bring with it the means to ‘correct the world’ and to ‘bring universal peace’. The ‘how’ is obviously not to be found in the Halacha or in all the Written or Oral Traditions.

The Prophet Isaiah said (49, 6): It is too light a thing for Me that you be a servant to establish the tribes of Jacob and make return the dispersed of Israel, I shall make you a light unto the nations so that My salvation reach the extremities of the earth. – So are there many other universal prophecies and the book of Psalms is filled with them but there is none so potent, I believe, as this one. To say ‘it is a light thing for Me’ etc. is far reaching in its profundity and its absoluteness. God Almighty is speaking. It leaves no doubts.

In these universal prophecies there are two categories concerning ‘messianism’ and the final universal redemption that seem to be in contradiction or that at least do not readily resolve themselves; this is bound to the same difficulty between ‘he will correct the world’ and between ‘the kingdom of David’ for the Jewish people. I think the extremely well known prophecy in Isaiah (9, 5-6) is most exemplary in ‘hiding’ the seeming contradiction: For a child has been born unto us, a son given us, and the mission will be on his shoulder, and his name will be called ‘Marvelous Counselor, potent one of God, a father for all times, the prince of peace. To increment the mission and for peace without end, on the throne of David and on his kingdom, to prepare it and to sustain it, in justice and righteousness (or charity), from now and forever, the zealousness of the Lord of Hosts will do this. - -

There‘s an allusion at the end of the verse that the whole prophecy here includes a very long history before it, a difficult history of hester panim (God’s hiding Himself) ununderstood until the end when are revealed the results of God’s hidden love. The hester panim was due to His jealousy (Kinato) against those that angered Him with their deeds. Notwithstanding the bitter exile with its hester panim that went out from Him in His jealousy for the truth of His name and the truth of His will, He brings to Israel and to the world the Geula Shleima and the ‘Master’ that you are seeking, bringing the Goel to the children of their children for His name’s sake with love.

That person of whom the Tradition unknowingly refers to as King Mashiah, and as explained is not Messiah but the Goel, is a Tzadik of a marvelous and elevated level, with a high and separated intelligence, with powers given him by God Almighty so that he be the Judge of mankind, with the knowledge of giving marvelous council to those who need and desire it, a person destined to be loved by humanity as a father loved by his children who gives over the ways and the Keys to the universal peace of the Final Redemption.

Is this then the person called the Messiah son of David who will reside in Jerusalem?

If one looks closely with a straightforward approach, it will be realized that these quality-titles do not refer to a particular Messiah in the world in a limited time and place. The term le-marbe misra u-le-shalom ein ketz (to increment the mission and peace without end) reinforces the idea that he is a marvelous counselor, potent one of God, father for all times, prince of peace, not limited to a particular time and thus not someone alive in the world. Contradiction! How then could it be speaking of the ‘kingdom of David’ or of a Messiah of the house of David? Will the Messiah then not die as all other people? But the verse gives no place to more than one person to whom the mission is on his shoulder and he is a marvelous counselor etc.

It’s a seeming contradiction in the verse itself. After announcing his attributes which are unlimited, as explained, it speaks of the Seat (throne) of David and on his kingdom, to prepare it and to sustain it with justice and righteousness from now and forever. The verse itself is proposing a contradiction without the reader’s noticing it; to stun him perhaps and wonder but without clear understanding. Then it finishes with ‘the jealousy of the Lord of Hosts will do this’. This means: these verses come to amaze and they hide the meaning of ‘the jealousy of the Lord of Hosts’, the resolution of which will not be found until that person will have been chosen by God at that time.

It is, nevertheless, as if the verse prepares us to understand its subtle verses: If that chosen person is not found in worldly limitations, is it then not he, properly he, that for reason of those elevated attribures mentioned that continue in time with him, that will be the one who has the power to prepare the promised ‘kingdom of the house of David’ and to sustain it in the coming periods after its being established, and to be its judge constantly so that it remain always, in its earthly and human forms, with true justice and righteousness, from now and for all times!

This is the pure and true redemptional logic of this verse. The Jewish reader, of course, who awaits the presence of a king in Jerusalem will not understand which Seat is referred to.

At first one must resolve the seeming contradiction between the two categories of the Geula Shleima that are not found in Tradition. It isn’t recognized that there is a distinct difference between the term ‘Goel’ and the term ‘Mashiah’ and the place of this great difference for the Final Universal Redemption is not known. Both categories are found here in this prophecy. The Goel of Israel is universal also for the nations. The Messiah of the House of David pertains in particular to Israel.

The Goel is not the Mashiah and the Mashiah is not the Goel; the Mashiah is not on the level of the Goel and in truth, the one Israel is waiting for is the Goel, not the Mashiah. The level of the Mashiah compared to the Goel is as a Donkey of enormous good fortune who eats the Delicious Bread of the Final Redemption given by the Anointed Judge of the kingdom of Heaven. This is the Key to understand the Master (Adon) that you are seeking. And the Prophet Elijah, of blessed mentioning, at the same time brings the Key of the Reconciliation of the hearts of fathers and sons, for he is the angel of the Pact that you desire. But before the coming of the Final Goel we did not know whom we were seeking.

So are the prophecies on the Goel and on the Messianism of Israel. They reveal something but they close it so that only in the end will they be understood; also this is explained by the Rambam here: and what is stated in Isaiah ‘and the wolf will live together with a sheep and a tiger will lay down with a kid’ is an example and an enigma, the matter is Israel will dwell securely with the iniquitous of the idol worshipers exemplified as wolves and tigers, as it states ‘a wolf of the deserts spoil them a tiger stands watch upon their cities’ (Jeremy 5- 6), and they will all return to the true religion and will no longer steal or be corrupt but rather will they eat that which is permitted calmly together with Israel’ as it states ‘and the lion as a calf will eat straw, and so too in these matters of the Messiah. They are examples, and in the days of the Messiah all will know to which matter the example refers and what it alludes to (hilchot melachim 12- 1,2)

Why did the verse have to tell us, ‘Suddenly will he come unto his chamber the Master that you seek’? Why did it not say ‘the Mashiah that you are seeking’ or ‘the king that you are seeking’. The verse also says, ‘suddenly he will come unto his chamber (heichalo)’. Why does it state ‘suddenly’? It’s an allusion that we’ll be able to know of when he comes unto his chamber. It didn’t say ‘the king will come unto his chamber in Jerusalem’. And why does it say ‘adon’? Why should the verse almost ridicule me saying ‘that you are seeking’?

It’s an important allusion ‘until that Master comes unto his chamber’ we were seeking and seeking and seeking but we didn’t know whom we were looking for!!!!

We also desired, desired, desired the angel of the pact and we knew that it was the Prophet Elijah who comes to announce the Geula Shleima but we didn’t understand what the Geula Shleima was about. Thus we desired but we didn’t really know what we desired!

The verse, as said, almost makes fun of us but the reason is serious, it is ‘the jealousy of God Almighty that has done this’ and we did not merit to a direct revelation from love. For we acted distortedly and not directly from love. And we became a bad name among the nations, as a people who kills its Prophets which unfortunately was true.

Nevertheless, the ‘closure’ of the verses astound us even more in the end when we understand them. And a ‘hidden love’ is hidden in them, so as to reveal in us a ‘new humble brain’ at the time of the Geula Shleima. The terrestrial Messiah is as a donkey compared to the man that suddenly in his death arose unto his chamber in the Kingdom of Heaven. And suddenly after his death he arose in the Completed Sign of the Resurrection of the Dead and from there he is the Marvelous Counselor, the potent one of God, a father for all times, the prince of peace. And his mission, the mission that is upon his shoulder alone, is increased and incremented for the world as time goes on, until he will be considered as a father to all Israel and to all the nations. And from there he will be the ‘Master’ of those Anointed in the world, in the prophesied House of Prayer for all the nations, and from there he prepares the Messianism of the House of David and watches over it, that it remain just and righteous from that time in which the Temple will be built and functioning, that Third and Final Temple that will never again be destroyed.

Therefore my Tail always tickles me to awaken me and delight me, hee-haw, hee-haw! Praise God with me and let us lift up His name together. As blind and deaf ones have we been concerning the Geula Shleima and Messianism and we didn’t know whom we were looking for or what we desired. And to this awakens us as well the Hidden Tzadik, Head of the 36 Hidden Tzadikim of his generation, Moshe ben Maimon the Sephardi: do not think yourselves ‘men’ concerning the Geula Shleima and enter the midrashim and aggadot because no person knows these matters until they will come, and even the Prophets didn’t receive their meanings. Therefore whatever you think will not be the truth and your ideas will only be mistaken. Make yourselves as Meshullam, deaf and dumb servant of God, and do not make yourselves as those who see and hear when it comes to the Geula Shleima because you did not know and you did not hear, until the final Goel comes and there be revealed what the examples mean and what the prophetic enigmas are about. And when the Donkey of the Goel arrives then you’ll be able to eat the Bread of Beth Lehhem Ephrata and he’ll open his mouth as the servant of God Meshullam blind and deaf and he’ll bray out for you the News of the Final Redemption, hee-haw, hee-haw.

 

Chapter 3

The King Messiah will arise and re-establish the monarchy of David as it was in former times.

 

11.1 The King Messiah will arise and re-establish the monarchy of David as it was in former times. He will build the Sanctuary and gather in the dispersed of Israel. All the earlier statutes will be restored as they once were. Sacrifices will be offered, the Sabbatical and Jubilee years will be observed, as commanded in the Torah. [11]

These represent the main purposes desired of the Messiah son of David. And I am the Donkey carrying in this moment the Signs of Mashiah ben David and I’m obligated therefore to explain something with the understanding of a Donkey. Well first of all, spoken of here is the halachic Mashiah Ben David, for, as already said, the Rambam, peace be with him, in these two chapters, speaks exclusively of the halachic aspects of the Messiah son of David.

Even on this subject he writes only two chapters because in truth there isn’t much to say about the halachic Mashiah ben David. And even the small amount written is not always so clear but one can say that more than explaining the halachic Mashiah, the Great Eagle explains what the Mashiah is not and that we shouldn’t take ideas from the midrashim and aggadot, the various rabbinic opinions basing themselves on the verses, those who want to draw conclusions concerning the end time, or ideas of supernatural changes etc.

Before continuing, however, let me take the occasion to remind readers, since at times we speak in various ways of that non-clarity, that I received in Israel in 1990 an important Sign in a dream, word for word in Hebrew, that confirms Israel’s ‘sanctification’ in its concept of ‘Mashiah’. So must it be said that for said sanctification the Rambam is more responsible than anyone else. This reception has been placed in the New Rite of the Final Redemption on the Fourth Floor: Blessed is the Lord, our God, who separated Israel in its sanctification and conceptualization of the term Mashiah compared to the (so-called) ‘sanctity and ‘concept’ of the nations of the world.

It is known that due to the laments of many rabbis when they received the Mishna Torah that it ruined, God forbid, the Talmud for the Jews because of its succinctness and because it didn’t report the Talmudic discussions with the various opinions of the Sages, the Great Eagle answered, “If I could have put the entire Talmud in two paragraphs, I would have done so”.[12]

He was forced, nevertheless, to write the Yad ha-Hhazakah of Fourteen Volumes. Concerning the matter of the Messiah son of David, however, notwithstanding the many allusions in the Torah, in Prophets, in the aggadot and midrashim etc. the Rambam did just that, he put it all into two relatively small paragraphs or chapters!

On the other hand he disconnected all the unnecessary additions. There was no true ‘reception’ (Kabbalah) on those opinions so that they certainly could not pertain to the Halacha and the prophetic allusions could not be explained definitively and had to be left as such until the time of the revelation of the Geula Shleima.[13] This does not minimize the importance of what is stated here; on the contrary, points that contain mountains![14]

There are, however, questions to be brought into light because the world itself is in a different time now, and this is true not only in hilchot ha-mashiah but in hilchot melachim in general. Will we return to give lashes to those who eat taref (non kosher meat)!? Will Israel have a king, except for Ha-Shem, Blessed is He!? Is the Israeli Government going to return to the ways of the first government (memshala rishona) – (in the times of David and Solomon, I suppose)!? Do we desire such a Kingdom of David in its ancient form!? Even the sacrifices in the Final Temple will not be as they were previously.[15] Internet, however, will not be missing for the sake of International Communication!

We, of course, must bray out the new forms of the Geula Shleima while being cautious at the same time not to diminish whatsoever the magnitude of the Great Eagle and the elevated wisdom in all his explanations and definitions within the framework of the important and necessary purposes of the Halacha.

Almost 900 years have passed since his definitions of those things that would be needed in Judaism in all the successive generations. They strengthened halachic Judaism and gave over the rational measures of the Halacha necessary for their continued existence. He had to place a balance against those mystical movements, Kabalistic and Hassidic, with their irrational tendencies that would be upcoming in their attempt to completely overturn rational Judaism in their desire to break down the earthly measures to which the Torah and Halacha are bound. The Rambam thus saved rabbinic, halachic Judaism from those worlds of falsified mystic Judaism that would begin to break out from the 13th century onwards.

Certainly, after 700 years of erroneous, mystic, messianic, and kabalistic movements, we would have preferred that the Rambam, peace be with him, had written 14 volumes just on the matter of the Messiah instead of 2 paragraphs. He could not, of course, go beyond his purposes in the Mishnah Torah and had to be satisfied with points that contain mountains. If he had explained more, he would have had to exit from pshat and from Halacha and he would have had to reveal his own prophetic powers. We leave aside hypothetical suppositions and return to his precious words.

11.2 Anyone who does not believe in him or one who does not anticipate his

coming not only denies the Prophets, but also the Torah and Moses our

Teacher. For the Torah has given testimony about him saying, “And the Lord

your G-d will turn your captivity and have compassion with you. He will

return and gather you from all the peoples…If any of you should be dispersed

at the ends of Heaven, from there G-d will gather you, from there He will fetch

you. And the Lord, your G-d will bring you…” (Deut. 30:3-4). These matters

are explicit in the Torah and include everything said by all the Prophets.

The essence is the belief in the coming of the Messiah emphasizing this even more than what the Messiah must do. He speaks of his returning the sacrifices but the Rambam himself in Moreh Nevuchim gives the possibility of a service of prayer instead of sacrifices. Thus the essence is the building of the Third and Final Temple as a task of Mashiah ben David; and pshat-halacha speaks of sacrifices but there may as well be another form of worship in place of the Korbanot.

In truth, the pshat (simple meaning) here, as in all these two chapters, are not really so simple, even more would I call them a ‘trap’, I mean ‘an halachic trap’ to save the Jews from worse traps. Not that the Great Eagle is purposely putting up a trap but rather every word concerning the Mashiah represents an halachic trap, for the reason that the Rambam himself explains that there is no Kabbala on these matters until it will come. Thus if one must speak, on what can he speak? The Rambam must speak, however, because these halachot cannot be missing from the Mishna Torah. A trap that even the Rambam could not have avoided.

It may be felt that the Rambam in this matter seems not to have pleasure in writing it, that if he could, he would have avoided it, without declaring or defining anything. As said, he had to define something for the Halacha because even if we cannot know how things will be, it is, nevertheless, an integral part of our faith to believe in the Messianic arrival and in this there is no doubt. The Torah alluded to it and the Prophets alluded to it in redemptional and messianic prophecies and Tradition is a hundred percent solid, the Messiah has to come. The same holds for the coming of the Third and Final Temple; it’s an integral part of our faith; and that construction is bound with the coming of the Mashiah. That King Messiah must be from the Tribe of Judah is also Tradition and also this is promised but something of it must be redefined because the time is no longer of Kings and because the final Revelation of the Geula Shleima comes with new parameters in respect to those of the past.

None the less, the difficulty is there. The prophecies do not speak only of the particular messianism of Israel in Israel but are extended to a universal level: It is but a light thing that you be My servant to establish the tribes of Jacob’ but ‘I shall make you unto a light for the nations so that My salvation reach the extremities of the earth’ – thus to gather the children of Israel and the exiles but also to ‘correct the world’.

He will sit in Jerusalem but his influence will be so great that he will gather in the exiles from the four corners of the earth. Not so simple to take in the personality of said Mashiah, especially since it says that this will be after he accomplishes all the other things necessary to be considered the Mashiah for Sure. He has an incredible amount of work to do, he will build the Temple, return the Holy Service of the Temple, gather in the exiled of Israel, return all Israel to its former Kingdom, force all Jews to return to the laws of the Torah, correct the world so that all the nations invoke the name of God to serve Him united. Only then will he be considered the authorized Messiah!

All this and yet there is no Kabbala concerning the Geula Shleima and no one knows how all these things will be until they come, and therefore one is not to accept all the opinions on these matters even though they are educated opinions based on the verses. WHAT A DELEMA IT IS TO WRITE ABOUT MELECH HA-MASHIAH!

In many ways it’s quite complicated and the Rambam himself refuses to enter the question of the Tradition concerning the Messiah son of Joseph that begins but does not finish until the Messiah son of David comes and finishes. And in the midst of this complication, he adds another complication and speaks about two messiahs, King David the Messiah and the Messiah son of David who comes in the end. The Rambam is right, if he had to speak and conjecture opinions on a messiah who begins and is not successful and doesn’t finish, and that is killed before the time of his completion, how would it be possible to put all these matters into only two paragraphs! And are the children of Israel waiting for a Messiah that will be killed before he completes his messianic tasks! And yet the matter is in Tradition but it is not part of halachic messianism!

Perhaps to somewhat cover over this matter, the Great Eagle speaks of a Proposed Mashiah and a Mashiah of Certainty. In this way even if the Mashiah ben Yosef is a Proposed Mashiah certainly he’s not a Mashiah of Certainty, and thus there’s no need to mention the Mashiah son of Joseph.

11.3 It is even written in the Chapter of Balaam who prophesized about both the Messiahs. The first Messiah was David who saved Israel from her adversities. The final Messiah will be from his sons and will deliver Israel from the hands of the descendants of Esau.

11.4 There it says, “I shall see him, but not now” (Numbers 24:17) - this refers to David; “I behold him, and not soon” (ibid.) - this is the King Messiah; “A star from Jacob shall step forth” (ibid.) - this is David; “and a scepter shall arise out of Israel” (ibid.) - this the King Messiah; “and shall smite through the corners of Moab” - this is David; and so it says, “And he smote Moab and measured them with a rope” (II Samuel 8:2); “and break down all the sons of Seth” (Numbers 24:17) - this is King Messiah of whom it says, “and his dominion shall be from sea to sea” (Zechariah 9:10); “and Edom shall be a possession” (Numbers 24:18) - this is David, as it says, “And Edom shall become slaves to David” (see II Samuel 8:6 and II Samuel 8:14); “Seir also, even his enemies, shall be a possession” (Numbers 24:18) - this is King Messiah, as it says, “And the saviors shall come upon Mount Zion to judge the mount of Esau…” (Obadiah 1:21).

The Rambam here speaks of two Messiahs. King David Messiah and the Messiah that will come. As said it seems that he exempted himself in this way from having to speak about the Messiah son of Joseph, for the messianism of David, aside from what was promised him by God, did not reach a completed messianism that continues in time but only a relatively completed messianism with the construction of the Temple at the hands of his son Solomon, King whose peace is with him (melech she-ha shalom shelo). Yet only a short time after Solomon, because of his own shortcomings in dealing with those of the Ten Tribes, the Kingdom was split up in two, and any hope of a lasting ‘completeness’ was dissipated. In this sense the messianism of King David itself became similar to a messianism of Yosef, not completing the purposes of Redemption. Until the son of David will come at the time of the Geula Shleima.

Is it then the son of David who will fulfill the Geula Shleima? Is it the son of David who will correct the world? Two Messiahs, ben Yosef and ben David why? And Marvelous Counselor, potent one of God, a father for always, prince of peace, who is it? And the New Pact promised of the Prophet Jeremy, how and why? And why in the censured statements are Jesus and Mohammed called forerunners to the Messiah? In truth all these matters are locked up until the door is opened. Oh yea, here’s another one, why did the Tzadik Abuhhatzeira say to Peretz in Solly Kamkhaji’s dream, “Ah you then are the donkey, messiah ben david”? Now is that nice for a true Tzadik such as Baba Sali to say such a thing to me! And can a Donkey then be the Messiah ben David? Hee-haw, got ye on that one, true?

Well, listen, first of all, it’s more than understandable that the Rambam says not to study the midrashim and aggadot etc. etc on these matters. Why break your heads in vain and without any gain? Study Torah and fartik, in that there’s gain. But all those questions of ben David, who, how, where and when and all the rest will only lead you to nowhere. Oh there, you can’t know anything about it until it comes. The Rambam was right. Take it from the first Donkey who has eaten the Marvelous Bread of the Final Redemption. The Tzadik Abuhhatzeira wasn’t kidding!

Messianism is a hidden secret that you can’t know about until the time comes. Otherwise why would the Great Eagle tell you to lay off; also he wasn’t kidding. Now, however, the Final Goel Haim has been chosen. The Completed Messianic and Redemptional Signs are already here in the world. The world doesn’t yet know it but the world has entered into the Final Revelation of the final name ‘EHEYE’ of God Almighty’s name ‘EHEYE ASHER EHEYE’. Now finally one can study these matters; the Time has come. Baruch Ha-Shem.

38 years after the Shoa; 35 years after the establishment of the State of Israel; in the opening of 65 years of the Fourth Generation, until 100 years after the establishment of Israel, it will be possible to construct the Final Temple at Jerusalem and at Beersheva. Baruch Ha-Shem.

After the Tzadik Haim was chosen by God Almighty and brought unto his position in the Kingdom of Heaven, and the Completed Signs were being received in Redemptional and Prophetic dreams, a Donkey descended to earth, a Donkey loaded (çîåø âÈøÆí) with the News of the Geula Shleima. This was basically the same Donkey[16] of which the Tzadik Abuhhatzeira said six years later, “Ah, you then, are the Donkey, Mashiah ben David”. And there in Beersheva, 3 days before Rosh ha-Shana, in 1990, Noda and I witnessed the Stellar Eagle that flew over our house at Rehov 36 Jerico. Among other important Signs it came to tell me that it was time for writing the book New Light to the Rambam for it was the Great Eagle who had said ‘No one knows these matters until they will come’.

Why a donkey and not a kosher animal? This is because Ha-Shem had mercy on the beasts of the field, otherwise there could be no Geula Shleima.

DIARY: Kislev 1990: The Holy Torah has entered the Sign of the 6 Points over the word ‘va-yishakeihu’ (Genesis 33:4). We can’t pay the arnona (house taxes) or the rent or the debts in the Bank, gas and electricity; they still didn’t give me the teudat ‘Oleh Hhadash’ (new resident in Israel). Since our coming to Israel the political situation, external and internal, has worsened. There are problems with the Arabs and problems with the Government itself. Bad signs have come: there is no (true) Torah, Zionism is dead (in its present form). For already three weeks the Misrad Ha-Penim (Internal Ministry) is on strike. Paolo, our White Horse, has no work and the children are in the School ‘Netivei Am’ but they don’t know Hebrew, and they have no Teudat Zehut (Identity Card). There is a curtain of ‘separation’ between us and the good Moroccan Jews in the Synagogue Ariel. We are 3 days before Hanuca and to whom might I speak of Hhanucat ha-Hhanucot! I am as a sick man in the core of the night and I know not where my feet are. Great is the Lord, our God and He is greatly praised and to His greatness there is no searching. There is no doubt that the Holy Torah has entered its time of its Signs (the Points over va-yishakeihu), the time of the Completed Signs. And I am a Loaded-Donkey; also of this I have no doubt.

 

Chapter 4

Great Principle – all these matters no one knows how they will be until they arrive

 

I’ve given some introductory understanding of hilchot ha-mashiah mainly for the purpose of relating to readers that our obligation on this text is not that of the Halacha. The Halacha is not our work. So too have we shown that the main halacha of the Great Eagle in this particular argument of Mashiah is

all these matters, no one knows how they be until they arrive, for they are hidden things also with the Prophets, and the Sages had no Kabbala in them but only reasoning from the verses; therefore are there disputes in their words, and in any case there is no order concerning these matters and no precision etc.

The Rambam is the true Tzadik who merited to reveal this about 900 years before the coming of the Final Goel Haim. For this reason the first book of Sefer Mishnat Haim is in his name New Light to the Rambam, the New Light of the Final Redemption that the Rambam saved for Judaism by declaring that the Redemptional and Messianic matters will be answered to only in that time in which they are revealed. The enormity of that affirmation is incalculable and very potent and most important, it’s the truth. It’s a shame that so many rabbis didn’t listen to him in the generations that followed. Our work, in any case, with God Almighty’s help, is to relate all the new concepts of the Geula Shleima.

I am not a rabbi. I’m a Donkey. My work is not with the Halacha; that’s the work of the rabbis. A part of my work is, on the other hand, that of formulating the New Law and New Rite of the Geula Shleima. This affirmation itself stirs the rabbis’ ire; I remind them that the Tzadik Abuhhatzeira said to me from the other world, in Solly K.s dream, “Ah, you then are the Donkey, Mashiah ben David”? Such a statement is not to be cast over the shoulder like salt because it comes in the context of hundreds of other true marvelous dreams relative to the Geula Shleima.

The rabbis will be the first to err. I learn this from the same dream itself. The Tzadik Baba Sali from his great joy wanted to announce this exceptional News of the Redemption out loud for others to hear. I made a jest to him that it was better for now to keep it quiet. He understood and consented but with some bitterness said, “Oh yes, rabbanim reshaim” (sinful rabbis). He then conducted me into a separated room and closed the door. - -

 Harsh words, I understand, signs of the times. Great confusion of the Yemot ha-Mashiah (period of the Messianic Days), still in the period of the non-realization of the sin of the Last Days, the doctrine of Atzilut of the Zohar and all the false Kabbalah, Hassidic Movements who are all in the way of that Mysticism undesired by Heaven. Rabbanim reshaim, however, is a very strong term, these are the so-called rabbis who work under the name of Torah for their own purposes, money, positions of honor, selling ‘Holy Objects’ in the name of Baba Sali$$$ and other things that I don’t know about but the Tzadik Abuhhatzeira does. May God Almighty have mercy on His people Israel. Nevertheless they make the reception of the Geula Shleima more difficult.

So I have been invited for a new Mishna, ‘Try to be a Donkey in the place that there are no rabbis’. Even the Tzadik Abuhhazeira took the Donkey’s advice. A lesson to be taken by the rabbis of this time. Even the Tzadik Abuhhatzeira who was the only one, aside from the Hidden Tzadikim, to possess Kabbalah Maassit is giving here force to Jews even rabbis and sages of the Torah who would do well to take up the words of the Donkey because he is speaking the truth.

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DIARY: I’m freely translating this book into English from the Hebrew. It’s 10 Shvat, 11 January 2014. I dreamed some days ago that I was in a very large Synagogue, trying to sound the Shofar of the Teacher (a Shofar that I have from the Tzadik Haim). I tried and tried again but no sound came out, only air. I then decided to go outside and sound it and indeed the sounds came out clear and resonating towards a lovely, clear open sky. - - clearly all those of the Synagogues are not able now to receive the News of the Redemption; outside, however, there are people not closed into the ‘institutions’ and they will be able to listen and to receive.

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In 1990 as well, we received in a dream not to announce the Redemption to the rabbis because they are unable at this time to receive them. I’m forced to take up this subject somewhat to give an understanding of what it is that is so hard for the rabbis to listen to.

Psalms 67: Lamnazeiah binginot mizmor shir. O Lord, may His grace be upon us and may He bless us. May He shine His countenance upon us, selah. To know in the land Your ways, in all the nations Your salvation. The nations will praise You o Lord. All the nations will praise You. They will be happy and rejoice, the peoples, for You will judge the nations rightly, and You will place the peoples in the land, selah. The nations will praise You o Lord, they will praise You all the nations. The land has given its fruit, the Lord, our God, will bless us and they will fear Him all the extremities of the earth.

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DIARY: Ariel Sharon 1928-2014

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There are many verses, in Psalms especially, but also in Prophets that are read by those of the Torah but not contemplated and thus not really taken into consideration. It’s the normal routine that the Jewish people think about itself and not of the nations but this also leaves a very wide gap that for the Geula Shleima must be breached. It’s not a matter of fault because history has so rendered it unless we want to speak of a general historical fault of not having listened to the Prophets and of not correcting ourselves sufficiently to be a light unto the nations etc. but this is useless now to discuss. The great gap exists and it must be breached; the Geula Shleima is universal, it’s not only for the Jewish people. Psalms, however, is full of positive affirmations about the nations promised that they will have their just portion when the final revelation descends upon the world. Since Psalms for the most part is attributed to David as Messiah, it’s fitting that they more than other text of Tanach sing brilliantly of the nations’ reception of God Almighty when the time comes. (see also King Solomon’s inaugural prayer of the first Temple). The events of every succeeding generation only widened the gap, as written in the traditional Haggada, ‘In every generation they arise against us to destroy us but the Holy One Blessed is He saves from their hands’.

For reasons and for reasons but the fact remains that the Traditional Synagogue itself does not have the means to bring the nations even to the seven mitzvot of the children of Noah (reported and expounded on here in hilchot melachim of the Rambam). And conversion in the Traditional Synagogue is hardly the answer, first of all because it is for an extremely small portion of people who desire it and secondly, even for those who might desire it, it is absolutely too difficult to comply to. Even more important, the conversion to Judaism is absolutely not of the purposes of the Geula Shleima. It isn’t therefore the Synagogue that will accomplish the unity of the nations in the true faith in God and in the respect for Israel. That is the work of God Almighty by way of the New, Clear Tongue of the Completed Signs of the Final Redemption in merit of the final Goel Haim.

When the Rambam says here that the nations will return to the true religion, he doesn’t mean that they will be converted to Judaism but only that they will know enough to be able to eat together with Jews. ‘They will return to the true religion, they will not steal and will not be corrupt, but they will eat what is permissible to eat in peace with Israel, as it says ‘the lion as a calf will eat straw’ . He doesn’t delve into the measures of closeness except perhaps what he wrote previously in hilchot melachim of the 7 Mitzvot of the children of Noah.

In any case, it’s one of the main purposes of the New Law of the Final Redemption to breach this gap between Israel and the Nations and to bring justice to the nations and to explain to them what is desired for them by God Almighty, as it states, (Isaiah 42- 1) ‘Behold My servant, I will sustain him, My chosen one that loveth My soul, I will place My spirit upon him, he will bring justice to the nations’.

‘The true religion’ means the true faith in God’s Oneness and in the justness of His laws, not that they become Jewish and take on the Halacha that contains thousands of things that the nations are not commanded in, but ‘they will not steal’ basically the five commandments ‘do not massacre, do not commit adultery, do not steal, do not give false testimony, do not desire that which belongs to your neighbor etc. ‘They shall not be corrupt’ - that they be honest and upright in their behavior.

The principle of the Geula Shleima is that it completes those finalized purposes that the traditional Israel was unable to accomplish. Israel in general did not merit in fulfilling the words of the Prophets because in the time of the Prophets they were not followed. Therefore the extension of the Torah didn’t take place (if not by way of Christianity but all distorted). They were not strong enough to open to others and so they had to remain closed into separation, in the sanctity of the 4 cubits of the Halacha. Had they been strong they could have remained in the Sanctity and Separation of the Commandments and the Halacha and at the same time reach out to the nations to teach them the true ways of Ha-Shem. To do such, however, they would have had to be perfect examples of love, fine behavior, generosity of heart and wise in instruction. It didn’t go in such a way, to say the least.

The rabbis of today get angry when I say that they didn’t follow the Prophets. They don’t want to admit it because the books of the Prophets have been guarded. They simply don’t understand what we’re speaking about. I ask them, “If the Holy Torah were totally complete unto itself for the people of Israel, for what reason did Ha-Shem say, and Moshe repeated, that a prophet similar to Moses would arise to whom they would have to listen as they listened to Moshe? And the Sages, of blessed memory, say that it refers to the Prophet Jeremy, and I received the confirmation of this from the Tzadik Haim who explained that Jeremy merited to such because he had suffered constantly as a Prophet, as did Moses. But in what prophecy in particular does it refer to if not for the Brit Hhadasha, the New Pact. Moshe rabbeinu brought the pact of the Torah. Jeremy brought the New Pact needed because the Pact of the Torah had been violated. I’m not making this up; it’s there to see and understand. The Prophet Jeremy because of his enormous suffering, similar to the suffering of Moses, merited in receiving the New Pact. Don’t stone me now, I’m a simple Donkey. What do want from me!

It’s true, in any case, that not having followed the Prophets, Israel had to contain itself in the 4 cubits of the Halacha and try to maintain its Sanctity as much as possible. How much more so is this true in the past 2000 years of Galut. Now, however, is the time to wake up! The State of Israel is here and it’s here to stay. After 35 years, the humble servant of God Almighty, the Hidden Tzadik Haim, Head of the 36 Hidden and Suffering Tzadikim of his generation died and was resurrected, chosen by God as the Anointed Judge of the Kingdom of Heaven. The Completed Signs are New and no one knew them before. And when the Initial Redemptional and Messianic Signs came out in the Mission of Jesus, our ears would not be opened to hear what it was all about because we were already called iniquitous from the womb. But now the Completed Signs have arrived and these are the final ones. Is it not wise then to listen to the Donkeys of the Goel!

In truth the Prophets are second to the Torah; they represent a completion to the Torah. That completion did not happen until now but at the time of the Geula Shleima it is essential. For in Prophets is the New Pact and in Prophets comes the promise of the New, Clear Tongue; in Prophets is given the information that the Final Redemption will be received by way of redemptional and Prophetic dreams; in Prophets do we know that the Goel will be called Marvelous Counselor, potent one of God, a father for all times, prince of peace; in Prophets we hear that the final House of Prayer and Temple will be called House of Prayer for all the nations; in Prophets we are warned, ‘Don’t think you knew these things before, you have not heard of them and you did not know them’; in Prophets we know that the chamber to which the Goel ascends ‘suddenly’ is that of the Kingdom of Heaven and from Prophets we know that the Goel from the Kingdom of Heaven, the true Tzadik in whose hands is salvation for humanity, comes riding on earth on a donkey and on a young-wild donkey son of she-asses.

Also Jesus rode on a she-ass into his last days in Jerusalem, but that she-ass couldn’t speak. Israel was very culpable at that time and could not take care of its own Signs let alone the Universal Signs. That universality went out for the nations all distorted but Israel had no choice but to turn inwards and so has it been in all these centuries. Christianity was without the truth and sanctity of the Torah and Judaism was without the Universal Signs.

So don’t get angry if the Donkey has three eyes and be happy that the Tzadik Abuhhatzeira said, “Ah, you then are the Donkey, Mashiah ben David”. Hee-haw! Hee-Haw!

 

Chapter 5

These are hidden things with the Prophets

 

That these things were hidden also to the Prophets themselves announces that the time will come when these hidden matters will be revealed and then we will know what the intention of those prophecies were. The great gap of which we are speaking will be resolved by way of that new reception; and in the same way that the gap went from one extreme to the other, it’s to be understood that, likewise, the true, new reception is extremely different than what might be imagined before its coming, completely new things that were ‘created now, not then nor of a day ago’ – things that ‘you did not hear nor did you know, and also then your ear was not open, for I knew that you would rebel and iniquitous from the womb are you called’.

(elsewhere have I explained the seeming contradiction in this prophecy when it declares that also ‘then’ (‘az’ in Hebrew) your ear did not open while the prophecy is explaining that these things were ‘created now’ – in reference to the ‘Initial Signs’ of 2000 years ago. The allusion goes further with the word ‘then’ in ‘created now, not then (‘az’) nor of a day ago’. The meaning is, yes I will mention the Signs of ‘then’ in reference to the Initial Signs but don’t get confused, the Completed Signs are truly new and created now and are not to be thought of as similar to the Initial Signs of then. When the Final Goel is chosen, all is completely new, the Kingdom of Heaven itself and the position of the Goel and all the rest.)

What then of the Halacha in this which admits not to be able to know of these things until they will come; a new brain and a new heart is required in order to listen to them. Whoever remains in his closure will not develop and will not be able to take in anything of the new things. Actually the Rambam is saying here that the new things do not come from the halacha but from a new Kabbala, a new revelation that will come. Let not the rabbis say, “We will not accept anything that is not of the Halacha”! The halacha in this matter is that there will be a new Kabbala not found in the halacha.

As for the person who brings the new Kabbala, the Great Eagle calls him a ‘prophet’: (hilchot melachim 12-3) It appears from the simple meaning of the Prophets’ words that in the beginning of the Messianic Days the war of Gog and Magog will take place: and that before the war of Gog and Magog there will stand up a prophet in Israel to straighten out Israel and to prepare their heart, as it states, ‘Behold I am sending to you the prophet Elijah’ etc. (Malachi 3-23).

The Rambam continues to explain: He does not come to render pure what is impure or to render impure what is pure, nor to invalidate those who are considered valid or to validate those who have been judged invalid; but rather to put peace in the world, as it states, ‘he shall reconcile the heart of fathers to their sons’ etc. Some of the Sages say that before the coming of King Messiah, Elijah will come. But all these things and similar things nobody knows how they will be until they will be. For they were hidden also to the Prophets and also the Sages have no Kabbala in these things, but only interpret the verses’.

As said, even in accordance with his own words the Tzadik from Fustat does not say ‘This is the way it is’ but rather ‘It seems from the simple meaning of the Prophet’s words’ – that a prophet will stand up’ – of what prophet is the Rambam speaking? The simple meaning is clear. A prophet belonging to the prophesied mission of the Prophet Elijah, of blessed mentioning, will come. There is no doubt in the Rambam’s statement that a prophet, whether the Prophet Elijah or a prophet in the mission of the Prophet Elijah, must come because the Geula Shleima cannot take place without the reconciliation of the hearts; it’s an integral part of the Final Redemption both for the children of Israel and for the universality of the nations.

For the sake of the simple meaning, the Rambam adds that some Sages say it’s the Prophet Elijah himself who comes. From the brilliant order of his words one can feel the distance of this opinion but on the other hand it cannot be missing because the prophecy speaks of the Prophet Elijah and thus this possibility must exist. For various reasons it’s hardly probable that he himself be revealed openly but it is a requisite of the Redemption that the ‘mission’ of the Prophet Elijah be fulfilled, thus a ‘prophet’ in the name of the Prophet Elijah. That the world, however, whether the Jewish world or the non-Jewish world, be on the level of receiving the Prophet Elijah in the correct manner and with the proper derech eretz and with a balanced spirit is practically not even to be considered. The conclusion of this teaching is thus important: a prophet will arise with the purposes of that prophesied mission of the Prophet Elijah.

‘To put peace in the world’ – see how the concept of the reconciliation of the hearts of fathers and sons is here extended to the world because the Great Eagle is well aware of the fact that the Final Redemption is not only for Israel but universal for all the nations. One must ask, Who is it that might be able to put peace in the world?

The answer: only that person to whom has been given the true Keys of the reconciliation can bring peace to the world, this is the Prophet Elijah or to the person who has received the Keys of the Prophet Elijah for fulfilling the Mission of the Prophet Elijah. Actually the final chosen Goel comes together with the Prophet Elijah at which point are together the Keys of the Reconciliation, the Keys of the Geula Shleima and the prophetic Keys of the Fourth Generation. The Goel then sends the Keys into the world to whom he sees fit and from the Completed Signs we know that this is by way of the Donkeys who eat Bread and as first Donkey I received the Sign Ba-Ha-Zman.

There are here, nevertheless, two different expressions, of the prophet of whom he says ‘to straighten out Israel and to prepare their heart’: this is towards Israel; afterwards he explains that his task is ‘to put peace in the world’: this is towards the world. Obviously both are true and yet are also separated; to straighten out Israel and to prepare their heart is not the same as bringing peace to the world. There is a binding relationship between them, nevertheless, in that the preparation of Israel’s heart is required in order to receive the universal Geula Shleima. They are two separate hidden matters in any case, that is, the Keys of their realization are hidden until they are revealed.

We must therefore begin to reveal, God willing, what was hidden, for it is the most essential task of the Goel Haim to bring the Geula Shleima, first of all, to Jews and to the nations of Christianity and to the world of Islam. The world of Islam is not similar to the nations of Christianity and the Donkey with Three Eyes has no eye for theological Christianity but rather for Christians who abandon that theology and enter into the Final New Pact in merit of the Goel Haim, on the Altar of Malchitzedek, becoming, according to the terminology of the Completed Signs the ‘children of Malchitzedek’. It is not so for Muslims; they remain Muslims on the Carpet of Islam as their belief is in the One Living God as that of Israel. What is said of straightening out the heart of Israel is also true of Muslims, their heart must be straightened out. Our work here in this book New Light to the Rambam is, however, that of straightening out the heart of Israel and to prepare its heart for the Geula Shleima.

‘His younger brother, however, will be greater than he and his seed will fill the nations’ (Genesis 48, 19) is said of Ephraim and Menashe. What then is meant by filling the nations, when Ephraim and Menashe are of the Jewish people?

In Prophets who are the children of Israel when they speak of Judah and Israel? In general, Israel in Prophets refers to the Ten Tribes and many times they are referred to as well as Ephraim, as it states ‘A precious son is Ephraim to Me’ (Jeremy 31, 39). These are the so-called ‘lost sheep of the house of Israel’ who were dispersed among the nations of the world, often called in the name of Ephraim; these are the Neshamot (souls) of the Ten Tribes assimilated among the nations who by way of God’s Providence are found for the most part in Christianity. In truth they were brought by God’s Providence into Christianity because they were ‘conserved’(netzurot) and guarded by it in a partial salvation.[17] In the Geula Shleima they will return into the confines (Jeremy 31-6).

The Geula Shleima is universal; it’s not only for Israel. Simple enough to say but for Israel it’s hardly simple even if it’s attested to in the Torah and Prophets and Psalms. The Rambam speaks of straightening out Israel’s heart and preparing their heart and of bringing peace to the world, as it states, Then will I turn over a clear tongue to the nations that all invoke the name of God to serve Him united (Shchem Ehhad lit. one shoulder, united). Even the word Shchem, shoulder, the city of Shchem is an allusion being that Shchem was given by Jacob, our father, to Joseph. Thus the allusion is to the Ten Tribes that will be the first to return and to be reunited with their origins together with Judah, One Shoulder.

A Jew who thinks that the Final Redemption is only for Israel needs to have his or her heart straightened out. His thought is narrow and closed off from understanding what the Geula Shleima is about.

The preparation of the heart begins with the declaration of the Goel Haim in the dream of Solly Kamkhaji, ‘We are all of the same flesh’ as he embraced a multitude of people men and women from all over the world while pronouncing with heart-felt love, “We are all of the same flesh”. We are the children of Jacob, our father, in the holiness of the Jewish people; we are also the children of Isaac, our father, whose intimacy of soul was bound to God Almighty at Moriah; and we are the children of the chosen father Abraham, our father, and father of a multitude of nations.

The matter is profound. The Prophets completed the intentions of the Torah for Israel and also for the nations but until the Geula Shleima those ‘intentions’ are there in writing but are not understood. Thus all those matters that were hidden to the Prophets themselves remain ununderstood until the arrival of the Keys of the Geula Shleima with the coming of the final chosen Goel. Why are all those prophecies filled with so many seemingly understandable words so hidden from the eyes of the Torah people? The main reason is because of the inability to capture or to live with the concept of the necessary universality of the Final Redemption. This was also a necessity in order to keep the people guarded against assimilation as much as possible throughout the ages and the history of the nations’ hatred to Israel hardly allowed for universalism. Therefore we are not speaking of it as a fault but as a reality the tremendous gap of which must be overcome with the Geula Shleima.

We’re thus speaking of enormous historical complications that only God Almighty could have created and can resolve, to bring Israel and humanity to a mental-conversion, in the true faith of the One Living God, in the true desire of harmony for all and the just ways of true justice for all. Mankind is far away. Jesus was brilliant when he said, “Do not think that I have come to bring peace etc. but the sword etc.” Mankind creates disharmony and wars and those who might want peace have enemies that force them to war. Who is going to straighten out Israel’s heart and prepare it for the universality of the Geula Shleima. And yet the Goel Haim has said it and given the Key “we are all of the same flesh”.

The miracles are on their way. The Shoa was the greatest tragedy ever witnessed by Israel but the establishment of the State of Israel is the great prophesied miracle of Ha-Shem, Blessed is He, and all the Prophets spoke of it. After the long, long night of exile and hester panim and the humiliating head-lowering of not having a land of our own, we have now the promised land of Israel, the historical realization of God’s promise. Therefore be amazed as much as you like in our speaking of the peace that will be and the goodness and justice of all humanity, that part which remains. It will come. It is promised by God Almighty. His words will not be less. The fulfillment of Hs promises will not be diminished. Our brains and heart are yet too small to contain actively so far beyond the reality present but that too is what the Geula Shleima is about. Who would have believed in the plagues brought on Egypt or the freedom of the Jewish slaves or the miracle of Yam Suf or the Revelation at Sinai? Some few of a simple heart could have believed but not conceived of it. The Geula Shleima is the most powerful blast of God Almighty that has ever been witnessed in history. This Fourth Generation is ‘DISPLACED’, totally outside of what has been in all the preceding generations or what will be in all the coming generations. Who then will straighten out Israel’s heart or prepare Israel for the Final Redemption or put peace in the world!

So don’t listen to what you think you know and listen to a Donkey whose mouth has been opened. The souls of the Ten Tribes, for the most part, without speaking of those chosen souls of the Ten Tribes beyond the River of Sambation, are within the ranks of Christianity and we must combat the wars of God for Israel’s sake to complete their salvation, helping them to abandon all forms of preceding Christianity and have them enter the New Pact of the Geula Shleima. These are of the true wars that the Rambam speaks of as an obligation of the Messiah ben David but in truth are the wars of the Anointed Judge of the Kingdom of Heaven, Haim, in the Hands of his Donkeys and White Horses. And that’s why the Tzadik Abuhhatzeira said to Peretz, “Ah, you then are the Donkey, Mashiah ben David.” I’ve been combating the wars against the false theology of Christianity and the false doctrine of Atzilut of the book of the Zohar and all the false Kabbalah that followed and the false messianism of Habad for many years. I’ve got, thank God Almighty, a Donkey-Diploma and a Medal of Consistency in fighting these wars so absolutely necessary for the Geula Shleima.

There are several million basically Jewish Neshamot that think themselves Christians but in truth are souls that stood on Sinai with the rest of Israel 3500 years ago. And Ephraim is a precious son before God Almighty and Rachel, our mother, will not cry forever because God Almighty has promised to her that her children whom she could no longer see having lost their true identity will return into the confines.

The candles of Hhanuca must not remain on the window sills as a symbol. There is a New Light of Hhanucat Ha-Hhanucot, the House of Prayer prophesied for all the Nations. By way of the new, clear tongue the nations will be converted to the true monotheistic faith of the Patriarchs and of the Holy Torah and will enter the beloved House of Prayer in merit of the chosen Goel Haim.

The miracles of the marvelous News of the Final Redemption are already here in the world in writing. God Blessed is He has fulfilled His promise because these things have already been sent. Be assured then that He will fulfill the rest, the realization of all these marvels for Israel and for the world. The Final Goel Haim has already been chosen and he resides in the Kingdom of Heaven, the Anointed Judge of humanity for the Geula Shleima. All of us must be afraid, the bulk of wrath of the Fourth Generation is at the gates from 2018 onwards until 2042. Let us be intelligent and be afraid. No one has ever witnessed all that which will be in the times coming.

The Rambam, peace be with him, knew that the Geula Shleima derives from the third name of the triple name EHEYE ASHER EHEYE and that this third name is repeated, the same form of the first name, because the Geula Shleima requires a New Sanctity for its entire Revelation and historical Realization. For the New Revelation contains all New Things that you did not know and did not hear of before, for now were they created and not previously. The Great Eagle knew this and this is what lay behind his affirmation that none knows all these matters or similar matters until they will be (in the world). He also knew that the universalism of the Final Redemption represented an enormous mountain that would have to be passed over. A prophet in the mission of the Prophet Elijah would come to breach that gap and to put peace in the world.

All that which pertains to the wisdom of the Holy Torah, to the morality of the Torah, to the mercy taught by the Torah, to the humility of Moses enter the Splendor of the New and Final Pact. All that which pertains to the first Sanctity in Halacha and in the Rite of Israel in the Synagogue remains in the Synagogue and is continued by the rabbis in the historical process of the Halacha. And all that which belongs to the New Sanctity and to the New Law and New Rite and the teachings of the Completed Signs in their relationship to Torah, to Prophets and to the New Things of the Geula Shleima are included in the New Pact of the Prophet Jeremy as well as the other prophecies concerning the New Pact.

All the children of Israel, nevertheless, must receive the Geula Shleima as all those who study Torah and Talmud and the Sages. It’s important to note that notwithstanding the New Rite, the New Law the New House of Prayer which will eventually become the Third and Final Temple, all those who are used to the Traditional Rite etc. can continue in the way of the Synagogue. There remain for them all the merits and the mitzvot as from always while they will receive great new additional light, understanding and new spirit and will understand the Completed Signs. In the beginning the New Things will be somewhat difficult for them because they need to get hold of the true meaning of the Rambam’s affirmation that there is no Kabbala on these matters until they come. So must they come to a clear perception of the prophecy ‘you did not hear and did not know’.

The true sages now among Jews must search for what they do not know and have not heard of and not what they think they already know. The Geula Shleima is the New and True Kabbala that comes with revelation of the Third and Final name ‘EHEYE’ that reveals what was hidden in the Torah and in the words of the Prophets and nobody could have known them until they come. Thank God Almighty who has chosen the final Goel Haim.

 

Chapter 6

What is the Purim and the Hhanuca of the Final Redemption

The New KABBALA of the Geula Shleima

 

In essence the Purim of the Geula Shleima is the revelation of the Kingdom of Heaven while the Hhanuca of the Geula Shleima is the New Light of the Third Temple of 7 Floors. The New Kabbalah of the Final Redemption reveals the New Purim and the New Hhanuca called Hhanucat ha-Hhanucot and the structure of the House of Prayer for all the Nations.

The New Kabbalah is received by way of Redemptional Dreams, as prophesied in Joel (3-1). The Six Great Completed Signs that were received during the first year of Signs (Passover 1983 to Passover 1984) by the pupils and beloved friends of the Tzadik Haim of the Levi family are the Six Fixed Completed Signs in which all the other Redemptional Dreams are included. This fact is from God Almighty in order to facilitate the study and understanding of the redemptional matters. Their names: 1) Sign of the Stars of the Redemption 2) Sign of the Anointed Judge of the Kingdom of Heaven 3) Sign of the New Light of Hhanucat Ha-Hhanucot 4) Sign of the Donkey who eats Bread 5) Sign of the Fourth Generation and of the New Building 6) Sign of the Resurrection of the Goel Haim in the Completed Sign of the Resurrection of the Dead.

The New Hhanuca is the Third Sign and the New Purim is of the Second Sign.

The First Sign, Sign of the Stars is the General Key to the times of the Geula Shleima and to the Stars of the Geula Shleima. The chosen Tzadik, the Goel Haim, is the Teacher of the Book of the Stars of Abraham, our father, father of a multitude of Nations.

The Fourth Sign is that of the Donkey who eats Bread; the Goel Haim directs and guides all matters of the Geula Shleima from the Kingdom of Heaven while the Sign of the Donkey gathers in the material (that for the most part descends to the pupils in Redemptional Dreams) and organizes them in writings with their explanations. The Redemptional Dreams are called Redemptional Bread (also the Bread of Bethlehem, the House of Bread), the Donkeys eat the Bread, announce them and report them.

The Fifth Sign is that of the New Prophecies concerning this Fourth Generation both those of destruction and terrible decrees and those of the New Building or New Construction that enters the world in this same generation.

The Sign of the Resurrection of the chosen Tzadik Haim, resurrected from the dead is the amazing new and potent Sign that renews the entire world for the Geula Shleima. These Six Completed Signs represent the fixed framework of the New Kabbala of the Final Redemption.

The New Sanctity of the Geula Shleima is within the context of the 7 Prophetic Circles[18] bound to 7 names of Ha-Shem, in this order 1) EL SHADDAI 2) ADONAI ELOHEINU 3) EL ‘ELYON 4) EL HAI 5) ADONAI EL ‘OLAM 6) ADONAI TZEVAOT 7) EHEYE ASHER EHEYE.

The 6 Completed Signs and the 7 Prophetic Circles give over the completeness of the Geula Shleima; this means that all the matters of the Geula Shleima are included in them. The fundamental number of the New Kabbala is 13 and its Sign is the New Kabbala of Big Fish Leviathan which has 13 New Mazalot (Constellations) 1) Resurrection of the Bird 2) Battle of the Fish 3) Weights of the Donkey 4) Illumined Turtle 5) Kingdom of the Giraffe 6) Star of the Project 7) Refuge of Armadillo 8) Lake of Salt 9) Valley of Mercury 10) End of the Minute 11) Celestial Perfume 12) Lion’s Den 13) Beauty of Gan Eden. Together these represent the New Fortune of the Geula Shleima.

The New Kabbala of the Geula Shleima is bound to the third name ‘EHEYE’ of the name ‘EHEYE ASHER EHEYE’. This is the name of God Almighty that He revealed to Moses in the Burning Bush and it represents God as the Redeemer, first of Israel and then of all Humanity. It corresponds as well to ‘ha-EL ha-Gadol, ha-Gibor ve-ha-Nora’ - ‘the God of greatness, of immense force, the Awesome One’ (opening of the ‘Amida, the daily prayer of 18 blessings).

Gadol (Great) in the hands of Moses, our teacher in the redemption of Israel from Egypt, in the giving of the Torah, in the revelation of the wisdom of the Oral Law and in the establishment of the Kingdom of Israel and the building of the first Temple in Jerusalem.

Gibor (immensely potent) in the hands of the Prophet Elijah, in the redemption of Purim at the hands of Mordechai and Ester, in the rebuilding of the Second Temple, in the historic Hanuka, in the ‘hidden’ messianic mission of Jesus, in the formation of Islam at the hands of Mohammed for the children of Ishmael, in the protection of the children of Israel with miracles and salvation during 2000 years of exile.

Ve-Nora (the Awesome One) in the hands of the chosen Goel, the Tzadik Haim, the Anointed Judge of the Kingdom of Heaven, in the revelation of the Final Redemption by way of (from) the New Kingdom of Heaven and the revelation of the Completed Signs, the New Law and the New Rite of the New House of Prayer and all the New, True Kabbala of Big Fish Leviathan, and the prophecies of the Fourth Generation and the Great and Terrible Day of the Lord, and the spiritual resurrection of mankind and the Construction of the third and final Temple that will never again be destroyed, and the establishment of Israel’s messianic missions bound to the Signs of the Donkey who eats the Bread of the Geula Shleima.

Ha-Gadol is thus bound to the first name ‘EHEYE’, Ha-Gibor is bound to the name ‘ASHER’ and ve-Ha-Nora is bound to the final name ‘EHEYE’. The Geula Shleima is the revelation of the final name ‘EHEYE’ and its revelation completes the entire name ‘EHEYE ASHER EHEYE’. Thus in this completeness of the final name ‘EHEYE’ also the first name ‘EHEYE’ is completed and the name ‘ASHER’ is completed. This is due to the fact that in comparison to the Geula Shleima also the first name ‘EHEYE’ is not considered complete even though it is complete unto itself.

It is, however, properly the middle name ‘ASHER’ that is revealed in the Geula Shleima for all that which happened under this name was in the category of Ha-Gibor: if for merit it would come revealed and if merit was missing it would come with ‘hester panim’ (so to speak God’s hiddenness) and with salvation hidden in nature in the name EL MISTATER (God who hides Himself).

He is called EL-Gibor because of God’s overpowering, so to speak, over all the vast and tremendous impediments to His redemption for reason of mankind’s sins. He holds Himself back, so to speak, hiding Himself, fulfilling His will without showing Himself, so to speak, so that the world can continue in its existence, and with a hidden protection of the Tribes of Israel, and in historic events that prepare the world to various levels of merit so that at the end they will be able to receive the Geula Shleima. Such has been the coming of Christianity and the coming of Islam, preparations for the Final Redemption. The Geula Shleima would not be complete without the children of Ishmael or without the redemption of the Ten Lost Tribes or without those of the children of Esau redeemable or without the redemption of the good people among the nations from the children of Japheth and the children of Ham.

Therefore is there a great difference between the completeness of the first name ‘EHEYE’ by way of the Geula Shleima and between the completeness of the name ‘ASHER’ by way of the Geula Shleima. The first name was of itself ‘revealed’, the redemption from Egypt, the revelation at Sinai etc. The middle name , however, is of itself ‘hidden’ and almost all that issued from it is hidden and ununderstood until the final name ‘EHEYE’ is revealed. From this derives that with the coming of the Goel Haim many definitions of history are revealed and renewed with a new comprehension compared to what we thought previously. It is thus an integral part of the New, True Kabbala to understand reasons of the Galut and the Mission of Jesus and the reasons for Christianity in the thoughts, so to speak, of Ha-Shem. The Completed Signs also renew history.

The essential foundation in the completion of the first name ‘EHEYE’ is called Torat Ha-Simanim (Torah or Instruction of the Signs). This is a Renewal of the Torah by way of new explanations of that aspect of the Torah called Simanei ha-Torah (Signs of the Torah). These are ‘signs’ that are hidden in the Torah that can be revealed only with the coming of the final Goel. There are three categories of these ‘signs’.

1)            Signs in the Torah studied from the new lessons of the Goel Haim from the Book of the Stars of Abraham, our father (First Complete Sign). This term itself is alluded to in the Torah (Genesis 15-5) ‘usfor’ ha-cochavim is written without the vav and can thus be pronounced ‘sefer’ ha-cochavim, Book of the Stars. (This was one of two ‘Books’ received by Abraham, our father, Sefer Yetzirah and Sefer ha-Cochavim). The foremost example of this new study is that of the meeting of Abraham and Malchitzedek which represented the ‘meeting’ of the Star of Abraham and the Star of Malchitzedek.

2)           The Signs revealed from the six points over the word va-yishakeihu (and he kissed him - Genesis 33-4). These points hide in themselves the Six Great Completed Signs which are also called the Signs of Peace and Reconciliation.

3)           The Signs of the Second Commandment, also called Kabbalah of the Yehoshua bin Nune, that is 1) the force of the Mishna of Yehoshua bin Nune to study the Four Generations of Idolatry a) the sin of the Tree of Knowledge of Good and Evil b) the sin of the generation of Enosh c) sin of the generation of the Tower of Babel and d) the sin of the Golden Calf resulting in the breaking of the first Tablets 2) the force of the Mishnah of Yehoshua bin Nune to renew the laws[19] of the Torah and of the Oral law according to New Law of the Geula Shleima.

In general all these are prophetic Signs in the Torah that are revealed with the coming of the Goel Haim. The Completed Signs say that the Torah is Renewed in the Completed Signs of the Geula Shleima and that the Torah itself enters the Splendor of the Final Pact and is renewed according to the Completed Signs. In all these generalities of the New, True Kabbalah of which the Great Eagle alludes, it’s possible to define with more understanding why with the revelation of the Geula Shleima so many things seem strange compared to what the Jewish people has known until now.

Let us take up again some of those difficulties for the children of Israel who identify their existence with the God of Israel. I’ll explain a few things from the basis of the Six Completed Signs.

The people of Israel does not actually realize that the Geula Shleima is bound to the final name ‘EHEYE’ and that this renders the matters of the Geula Shleima entirely new. It doesn’t conceive of therefore that with God’s choice of the Final Goel is revealed the New Sanctity that is bound to the final name ‘EHEYE’.

Thus, first of all, those matters concerning the New Law and the New Rite, such as the New Succa or the New Pesah with a New Haggada etc., are seen as deviating from the Halacha instead of understanding that these new things are needed for the Geula Shleima and that they ‘complete’ those purposes that the Halacha and the Synagogue are not able to accomplish and that only with both of them is there a correct and just completeness. This is alluded to in the words ‘He will reconcile the heart of fathers to their sons and the heart of sons with their fathers’ (Malachi 3-23), for the New Law and New Rite are sons to the tradition of the fathers.

This regards the final name itself. And Israel doesn’t know that all those questions related to the letter RESH of the name ‘ASHER’ in which are found all the complications of the mission of Jesus and the destruction of the Second Temple (áòååðåú äøáéí) and the long exile of 2000 years. For Jews it seems strange that we speak of Christianity in the first place; how much more so of a ‘messianic’ mission bound with Jesus and even more so, perhaps, of the historic Ram sacrificed in the place of Isaac.

Israel doesn’t know that the Lost sheep of the Ten Tribes of Israel are contained for the most part in Christianity, and that this is God’s Providence to have saved them from a much worse destiny, and that without them there can be no Geula Shleima. Therefore is it so strange in their eyes that the Minister of Israel, the Archangel Michael declared in Giuseppe’s dream, “Three are the men of the redemption, Moses, Jesus and Haim”. And even though Mordechai Ha-Yehudi ha-Tzadik was the second Goel of Israel in the redemption of Purim, he isn’t considered the second man of the final universal Geula.

These details form a chain of non-comprehension and a lack of information. That Mission of Jesus was done in the light of true messianic signs the roots of which must be understood, as it must be understood how those Initial Signs came into Jesus’ hands and the whole matter of the School of the Essenes and the Teacher of Justice. It then can be understood how most of the redemptional and messianic prophecies passed through Jesus’ mission but only, so to speak, half way, and how all became distorted in the hands of the Fathers of the Church who insisted on interpreting that mission as if based on the Final Completed Signs instead of the Initial Signs. In any case, it’s necessary to see how the sins of the Jewish people at that time were cause to the Jealousy of God that issued and that created the terrible complication. It’s an entire tractate this true history of Jesus’ Mission but it’s very important and amazing and completely new. To many Jews, however, it seems to be kifrut (negation) hhass ve-hhalila (God forbid), but if a Jew is open-minded and large of vision he’ll be able to listen and he’ll understand.

The Jewish people does not know that the Goel is not the Mashiah and the Mashiah is not the Goel and that it is the Goel of whom the prophecy speaks ‘Marvelous Counselor, potent one of God, a father for all times, prince of peace’. (Isaiah 9-5). Nor do they yet know that it is the Goel that you are seeking, not the Mashiah! And that which pertains to the Geula Shleima are in his merit and depend on him. But the Mashiah that will come compared to the level of the Goel is as a donkey compared to a man. The Sign of the Donkey who eats Bread carries the Messianic Signs that will come and the Signs of the Cohen ha-Mashuah (Anointed Priest) on the Altar of the Anointed Priest. All this seems very strange to Jews and the more they are well-instructed in Torah the more it seems as deviating in their eyes, hhass ve-shalom!

It’s very hard for Jews to understand that ‘we are all of the same flesh’ and they believe that only the Jewish people is as one body. Actually both are true, and the generality completes the detail: there is no true existence to the detail if it is not completed by the generality. There is, however, no doubt about the intention of the verse: (Isaiah 49 -6) ‘It is a light thing for Me that you establish the tribes of Jacob and make return the dispersed of Israel, I shall make you as a light unto the nations so that My salvation reach the extremities of the earth.’ One must look this verse in the face, without any masks!

The Jewish people does not yet know the framework of the time we are now in. They have some understanding of it because now the Jewish State exists but they do not know anything of the fact that we are in the Fourth Generation in which comes the Great and Terrible Day of the Lord. This is not a sin, especially after having traversed the Shoa, the worst tragedy that the Jewish people has ever passed; we the chosen and holy people have been murdered, 6 million, in the hands of the ‘goi naval’, ‘an iniquitous nation’ (Deut. 32-22)! How might we then now think of the Great and Terrible Day of the Lord?!

As a nation, we have been resurrected. Ha-Shem has made us live again preparing us for the history of His promises, bringing us to the promised land of Abraham, Isaac and Jacob; this in spite of our failings and errors in the course of this long Galut and especially in the last 400 years. We came back to Eretz Yisrael, thank God, and many Jews went to the United States and many remained in Europe. Most important, the Shoa was behind us, and the Holy One Blessed is He had received our Holocaust and Sacrifice. Merciful, He watches over us and we move further on in our resurrection, but who now has a heart to think yet of the Great and Terrible Day of the Lord?!

There are nevertheless Jews who understand something more of the words of the Prophets. The Shoa is the end of ‘ahhrit ha-yamim’ for the people of Israel found in the prophecy of haazinu concerning ‘goi naval’ (Deut. 32-22) and is bound to the Jewish people; the period of the Great and Terrible Day of the Lord, however, is in Prophets and it refers to a universal Judgment.

The Jews want redemption and they even hope for universal peace, and who would not want it, and they pray every day for the Geula and believe in the coming of Eliyahu ha-Navi, of blessed mentioning. It’s hard to conceive of the bond and yet there is no doubt: Behold I am sending to you the prophet Elijah before the Great and Terrible Day of the Lord; he will reconcile’ etc. (Malachi 3-23) – if you desire this, one must admit that also this must come and there’s no avoiding it.

In essence the Jews are right, the Jewish people already passed the Shoa! On the other hand, the verse is undeniable and the Great and Terrible Day of the Lord, announced by the Prophet Elijah, has to come, just as the Geula Shleima has to come. It’s there, it’s prophesied. As said, nevertheless, also the Jews are right, it’s Ha-Shem’s doing, what will it help thinking about it.

Obviously I’m only taking up some point of view, as is known that for every hundred Jews you’ll find at least a thousand opinions. My point, however is that for the most part a Jew does not think about this matter, and those who study the Torah prefer to study Torah and Talmud and to not delve too much into questions of history, not of the past and of the future. In the end, however, it cannot be avoided. The Great and Terrible day of the Lord will come, it’s already written in the annals of coming history!

So too is it not possible to say that the day of the Lord that is coming is only for the nations and not for the Jewish people. As a whole there is something to this, as we have received it in the Completed Signs that for the Jewish people it will be much less because it has already passed the Shoa and Israel’s Sacrifice stands before Ha-Shem. This is true for the Jewish people as a whole but as individuals there is Judgment on all. All the Nations will stand in judgment whereas Israel has already been judged in the Shoa but all individuals including Jews will stand in Judgment. Most certainly the Prophet Elijah does not come to announce the Great and Terrible Day of the Lord only for the Nations! Also in Islam the Day of the Great Final Judgment is an integral part of their belief and they fear it. And most Protestant Christians strongly believe in it and are afraid of it. There are also many crackpots that go around preaching it thinking and hoping that all those who do not agree with them will be destroyed, as the Witnesses of no return, hated by Heaven and by most people on earth who know of them.

     The fact is that the time has come because the Sign ‘The Time has Come’ has already been announced. Thank God Almighty, the Goel Haim has been chosen, the Completed Signs as well as the Terrible prophecies of the Great and Terrible Day of the Lord have descended. Not all the prophetic signs have come but they proceed as the generation proceeds and develops but the essential prophecies have been received:

2042 represents the end of the period of the Great and Terrible Day of the Lord for even though the Fourth Generation doesn’t end until 2047, the last five years will be in the Sign of Reconstruction after the preceding calamities and tragedies, and the dead will be more than those remaining alive. From 2047-48 on it will be possible to build the third and final Temple at Jerusalem and Beersheva. It depends on the level of reception of Sefer Mishnat Haim. 18 years before 2042, as far as can be estimated from the Signs there will be the worst periods of years terrible in their destruction, flooding, earthquakes, volcano eruptions of unheard of proportions tsunamis, global warming and climate changes, illnesses, plagues, craziness, evil spirits, assassinations, plundering, wars and every sort of evil, and panic from extraterrestrials that will descend and make war, terrible scarcity of foods etc. It’s the Displaced Fourth Generation, completely unlike any other generation before it or after it. It will also be great in God’s salvation of individuals who live in their faith and who know that it is God alone who saves. The Signs have warned us to tell people to prepare Refuge Houses because they will be needed.

The Fourth Generation is of 65 years from Pesah 1983 until Pesah 2047-2048 but it’s divided into two parts of 35 and 30 years respectively. The first part is of 35 years and these years although there are many incredible events in it are still comparatively very clement, in virtue of the sacrifice of the Tzadik Haim. The first year of the second part, 2017-2018 will still be clement because it will be under the Sign of the Resurrection of the Tzadik Haim both for the Year Sign and for the 6 Year Sign. Thus the first year of difficulty will begin from 2018-2019 and I received a dream a couple of weeks ago, January 2014, that I announced before people ‘for that year there will be no colors in the world’ which is an extremely sad and bitter sign. From that year onwards things will continually become worse and worse, in some way comparable to the Shofar at Sinai the sound of which became stronger and stronger the whole night through until the revelation of God Almighty at dawn. It’s possible to think that the period of 6 years from 2036 to 2042 will be the worst years of all and might perhaps bear the name of the period of the Great and Terrible day of the Lord and perhaps the last year even more properly the Day of the Lord. All those alive in the world must try to be afraid of God as much as possible because it is God alone who saves.

 

From the New Law on the Great and Terrible Day of the Lord.

There are 4 Signs that return during the Fourth Generation 1) the Universal Flood 2) the Tower of Babel 3) the sin of the Golden Calf and the Fourth Generation prophesied in the Second Commandment 4) the Hated Generation of Mammon.

The Universal Flood: the Universal Flood doesn’t return but there will be tremendous flooding, high waters, dangerous waters, destructive waters and poisonous waters. Already the world has seen signs to this flooding in this first half of the Fourth Generation; these are only signs to what is coming in the second half. The sins that caused the universal Flood were mainly those of unnatural sex, as first with their own wives, then with men and then with animals, to the point that also the animals wanted to copulate only with other species and not their own, reason for which also the animals were condemned except for a few chosen ones who were brought to the Ark.

(Gnomen 13) The Tower of Babel: The main sin of the Tower was the ‘scientific tower’ not for the sake of God but for the purpose of making a name for themselves. Their sin lay in using knowledge and science for egoistic purposes. They studied the ‘construction’ of language and extracted from it the knowledge of construction and decided to make a tower for themselves; and instead of having God for their King they eliminated His name and substituted it with that of Nemrod.

The Golden Calf and the Fourth Generation of the Second Commandment: The main sin of the Golden Calf was a ‘formation’, such as the complex theologies created by the Hhartumei Mitzraim (the Priest-Sages of Egypt), of a ‘middle god’ who binds the Infinite One to 8 other gods for the world. This is the poisonous root behind all idolatry which then has its four idolatrous generations, until at the end the wrath of God will destroy every form of idolatry in this final Fourth Generation.

(gnomen 14) the hated generation of Mammon: we can rely on Jesus’ words in the Gospel that the time of Mammon had entered when he said ‘a person cannot have two masters, Mammon and Ha-Shem, either he serves one or the other. Those his words indicated the historical entrance into the Time of the sin of Mammon, that is the third period of 2000 years of wrath in which the world was made, 2000 years of prohibited fornications, 2000 years of idolatry and 2000 years of love for money (Mammon). These were the evils that issued with the 6 days of creation until the historical time of Shabbat. This is the sin of the love for money and of much iniquity committed to have money, a time of terrible materialism and this final Fourth Generation is the worst Mammon of Mammon and in which all the other sins of idolatry and prohibited sex are found in it.

(gnomen 15) all 4 signs return in their completeness in this final Fourth Generation and these sins will be destroyed from the face of the earth forever during the period of 17 years; such are the sins of prohibited sex against nature, the sins of the Space Tower and the Genetic Tower that the scientists will build, the sins of the ‘Middle-god’ and every other form of idolatry and millions of forms of the sins of Mammon in this last generation of Mammon. These 4 signs will help understand the main hated categories of this Fourth Generation in which are included all other sins. Against these 4 categories the New Law of the Final Redemption in merit of the humble Tzadik Haim teach to love and respect nature, with understanding of what is prohibited and what is permitted. It explain the sin of the scientists so as to save the savable. It explains the true monotheistic faith and teaches to despise every kind of idolatry. It teaches the proper attitudes with derech eretz among all people and teaches people how to sanctify their actions and how to avoid the sins of money in this terrible and frightening generation of Mammon.

 

Chapter 7

The Six Great Signs of the Geula Shleima

 

1)            Sign of the Stars

2)           Sign of the Kingdom of Heaven

3)           Sign of the New Light of Hhanucat ha-Hhanucot

4)           Sign of the Donkey who eats Bread

5)           Sign of the Fourth Generation and of the New Building

6)           Sign of the Resurrection of the Tzadik Haim in the Completed Sign of the Resurrection of the Dead

Preliminary Sign ‘The Time has Come’

I broke out with the Marvelous News that the Time had Come, for so had I received it in a dream 8 days after the demise of the Tzadik Haim, June 1982. In my dream I was standing on a tarred place outside at night beneath an extremely vivid starry heaven. Around me on the ground were designed circles in white. From a distance of about 30 yards stood my holy Teacher, the Tzadik Haim, Head of the 36 Hidden and Suffering Tzadikim of his generation. He looked at me until my attention was fixed on him; then he lifted his head looking up at the stars; I did the same and at that moment from my mouth there came out an extremely potent voice that exclaimed loudly and with enormous emphasis “Ba Ha-Zman”. - -

First Great Completed Sign (1.4.1983): Sign of the Book of the Stars of Abraham, our father; Sign of the Stars of the Redemption; Sign of the Teacher of the Book of the Stars, the Goel Haim. This is the Sign of the Opening of the Fourth Generation and the Key of the Completed Signs.

Gino Tampieri (husband of Iliade Levi) in his dream saw at first the Book of the Stars in the hands of his brother-in-law Giordano Levi. In it he saw the names of a multitude of the nations of the whole world. He then saw on another page four stars, three in a row and one displaced from them, and he saw in heaven what he was seeing in the Book. He then saw the Teacher Haim. Gino was worried and rather impatient and he asked the Tzadik Haim, “When will we get to the fourth star?” The Teacher Haim answered, “When we come to the fourth star I will make a sign and then all will proceed rapidly”. As the Tzadik Haim said this, he made a sign from the fourth star to the first star. Gino then continued to look at the Book and in heaven and from another part of the sky he saw a very large and brilliant star and was astonished by its radiance and desired to know what star it was. Again the Teacher Haim was present and explained, “This is the Star of Christ, come in virtue of humility”. - -

The Second Great Completed Sign was seen by Renato Levi in September 1983 and is called Sign of the Anointed Judge of the Kingdom of Heaven, and Sign of the White Marble Steps of the Virtues loved in the Kingdom of Heaven.

Renato in his dream was in an amazing kind of Royal Palace that was marvelous with unending and indescribable marvels of every sort revealing its wonders to the eyes of which the mouth is unable to express for its beauty with extraordinary colors that shone and constantly changed form. He was then in a large Chamber and before him there were steps of brilliant white marble; he stood below before the first step and at the top of the white marble stairs sitting on a special Chair bedecked with all kinds of precious stones was the Tzadik Haim who smiled at Renato. - -

The Third Great Completed Sign, The New Light of Hhanucat ha-Hhanucot, was seen in a dream by Remo Levi, peace be with him, October 1983.

The Completed Signs complete the Light of Hhanuca and this third Great Sign is called Sign of Hhanucat ha-Hhanucot. In his dream Remo Levi saw a gigantic Hhanukia in his house from the floor until the ceiling and all it lights shone brilliantly and its rays shone through the windows to the extremities of the earth. - -

The Fourth Great Completed Sign, Sign of the Donkey who eats Bread, was seen by Nelda Levi, peace be with her, March 1984

Two months after Remo Levi saw the Sign of the Great Hhanukia, Nelda, his loving and virtuous wife, saw in her dream: a Donkey was pulling a cart without any rider on a street in Milan; the donkey stopped in front of a Bakery, detached itself from the cart, entered the bakery and stood there eating bread. Peretz from behind a vegetable-stand outside was watching all this.

The Fourth Completed Sign that completes the Fourth Sign of the Donkey who eats Bread, seen in a dream in March 1985, by Sara Markus (in the Signs called Head of the Donkey). The Sign of the Donkey, being that which resolves the Messianic Signs, needed 2 Signs for its completion.

In her dream Sara entered a Bakery and asked for Bread; they offered her all kinds of sweet things, cakes, cookies etc. but not bread. After this she went to another Bakery and this time she bought bread-rolls. She walked along the main street of a country town with the sack of bread-rolls under her arm. One of the bread-rolls ‘jumped’ out of the sack and began to roll along the road in front of her and she after it. At a certain point there was a Catholic Church at the end of the street but the bread-roll avoided it by turning around it on a road that went up towards the mountains and began to roll upwards on that road on which there was a donkey who pulled a cart driven by an elderly man. When the bread-roll reached the donkey it stopped just in front of his head. The donkey, rather disturbed, perhaps by the dust that it had accumulated, didn’t want to eat the bread-roll but the man driving the cart waited patiently until the donkey calmed down and in the end ate the bread-roll. - -

The Fifth Great Completed Double-Sign, Sign of the Fourth Generation and Sign of the New Building, was seen by Davide Levi, in a dream, Milan, March 1984.

In his dream, Davide was in Israel; there was tremendous confusion on every side and in every way, skirmishes, verbal arguing and physical fights, war-like scenes, anger, impatience, fear etc. etc. At a given point, all this stopped and the entire situation completely changed. There was calm and serenity, natural green fields and beautiful flowers, a New Marvelous Building was seen that emanated peace and harmony in all Eretz Yisrael. - -

The Sixth Great Completed Sign completes the Signs of the Geula Shleima, the Sign of the Resurrection of the Hidden Tzadik Haim. It was received in a dream, April 1984, by Giordano Levi, the same Giordano Levi who in the First Great Sign of the Stars, received by Gino Tampieri, held in his hands the Book of the Stars of Abraham, our father. This is the Completed Sign of the Resurrection of the Dead.

Giordano in his dream was in a beautiful indescribable garden full of wonderful colored and perfumed flowers and with marvelous fruit trees of every kind. The Tzadik Haim and his wife Mazal (peace be with her; at that time she was still alive) were in the garden and walked together towards Giordano. Giordano was immensely happy to see them and ran towards them and greeted them, “Shalom, Moreh, ma shlom ha-Moreh?” “Baruch Ha-Shem, Giordano, and you?” “Baruch Ha-Shem Moreh”. At that point Gino walked into the garden and was totally amazed to see the Tzadik Haim alive. The Teacher Haim felt Gino’s amazement and said, “Yes, Gino, it’s true, I was dead but I have been resurrected”. Gino upon hearing these words was even more astounded and looked to Giordano for help in understanding. Giordano said to him, “Yes, Gino, it’s so, ha-Moreh Haim was dead and he is resurrected and no one else can do such, only the Tzadik Haim. - -

A few Notes

The Sign made by the Goel Haim from the fourth displaced star (Star of this Fourth Generation) to the first star (Star of Abraham) is the Sign that binds four thousand years of history from Abraham, our father, until now. The Sign opens this Fourth Generation of 65 years (as received in dreams by Noda).

 The Goel Haim’s announcement ‘This is the Star of Christ come in virtue of Humility’ comes to announce the Great Correction concerning the Mission of Jesus which is an absolute requisite and obligation for the Geula Shleima. That Star itself carries quite a few names such as: Star of Malchitzedek, King of Completeness, the Universal Messianic Star, Star of the Anointed King, Star of the King Anointed by Tzedek (Tzedek ‘Justice’ is also the planet Jupiter; Malchitzedek King of Shalem (Shalem ‘complete’, this was the ancient name of Jerusalem) can thus be rendered King of Complete Justice). King Solomon, King to whom Peace (Shalom) was with him, was under the influence of this star. Unfortunately he did not complete the justice and after him the empire split into two. This is the star under which Jesus was born and the star that gave him that mission and carried along Christianity for 2000 years, in the name of the Star of Christ, as alluded to in the Gospels with the star that the three king magi followed etc. It returns now for the necessary historic corrections etc. This same Star is also called the Star of Bethlehem (House of Bread) that is The Star of the Messianic Bread from which is understood the Sign of the Donkey who eats Bread. In the Geula Shleima we call this same Star the Star that Astounds. With all the titles that this Star carries it is most certainly an astounding star! In the Torah the meeting of Malchitzedek and Abraham represents the formation of these two respective Stars for the time of the Geula Shleima. Thus the Final Goel is chosen to be a father of a multitude of nations and not only for Israel while the Star of the Mission of the Donkeys of the Goel Haim eats the Bread of the Geula Shleima for the sake of extending the News to the world. Donkeys therefore carry many weights but since they are slow they need to be helped by the White Horses to carry the Messages to the four corners of the earth. In any case the position of the Star of Abraham is that of the Goel. The position of the Star of Malchitzedek is that of the Messianic Mission. Thus the Mashiah is not the Goel and the Goel is not the Mashiah and the level of the Goel is far superior to that of the Messiah.

The Sign of the Kingdom of Heaven Completes the fact that the Goel is not the Mashiah and the Mashiah is not the Goel, for the matter comes in allusion: Behold I am sending My Messenger, and he will clear the way from before Me; and suddenly he will come unto his chamber the Master that you are seeking and the angel of the pact that you desire, behold he will come says the God of Hosts. - -

 

Chapter 8

Purposes of Christianity in the Correction of the World

 

In the Mishna Torah, the Rambam couldn’t speak of what was outside of the Halacha; at the same time he could not avoid certain redemptional prophecies. He thus projected immense mountains with enormous modesty, saying that the awaited Messiah or perhaps the prophet who will stand up in the mission of the Prophet Elijah, of blessed mentioning, ‘will correct the world’ and ‘will bring the prophesied ‘clear tongue’ which enables humanity in general to call to the true One Living God and to serve Him united. That prophet will bring the Keys of the Prophet Elijah, of blessed mentioning, of the Reconciliation and the Keys to the third Temple.

In truth these are universal matters that, at first, Torah-Jews are unable to understand. The reason for this is that the Jewish people in general doesn’t really understand what the purposes of the Geula Shleima are.

Merely speaking of ‘purposes’ in Christianity and voices of “scandal” are heard. How dare we speak of Christianity or mention the name Christ!

Even without this, in present day Judaism, those who believe in the erroneous Kabbalah, will throw up their arms in despair and perhaps with some mercy invoke the Lord in the hope that someone come to correct our souls, for we said that the book of the Zohar is passul (invalid) and kifrut (negation) and filled with the most terrible and also the subtlest idolatry totally against the true Torah of Ha-Shem.

And yet even without that problematic, many true and sincere rabbis, in the beginning, will consider us kofrim (deniers) , hhalila ve-hhass, (God forbid) for reason of the New Law and the New Rite and for such questions of Tefillin or the New Succah etc.

In truth, however, Christianity did not come into history in vain. So too Islam has important purposes but that is a matter unto itself, not taken up here. Islam has the Koran but Christianity, aside from the Christian New Testament, has the Tanach (Torah, Prophets, Writings). Common to both Christianity and Islam, in any case, is the belief in the Patriarchs Abraham, Isaac and Jacob, God’s choice of Moses, the redemption from Egypt, the revelation at Sinai.

One’s vision must be widened in order to contemplate the Geula Shleima: ‘The nations will praise You, o Lord, all the nations will praise You’ (Psalms 67-6). To all people there is reward for their good actions and for their faith and for good hearts of mercy, compassion and love for others. Let us exit from the closure. This will not change the truths received in all the past: Israel is the first-born, Israel is special, Israel is chosen, Israel has the Torah, Israel has the merits of its forefathers and all Israel has a place in the other world. All this does not undo the principle given by the Goel Haim, ‘We are all of the same flesh.’

Also the children of Ishmael have their good portion in the other world and also Christians have a portion in the other world after this world. Great is Ha-Shem and greatly praised and to His greatness there is no searching and His mercy is upon all His creations. And if you say, “Yes, it is so, but only to those good Muslims that do not hate Israel and only to those good Christians who do not hate Jews”! This is true, but also for Jews this is true, only for those who are good, not for those whose heart is filled with hatred even for other Jews or who hate humanity or who have no faith or who commit sins! Those are sentenced to punishments in ghehinom or worse, God save us.

Jesus’ Mission brought after it 2000 years of Christian history that had a most incredible influence among many peoples of the world. It is an integral part of history in God’s Design of the Final Redemption. Christianity isn’t similar to other religions of the world (without speaking of Islam) that are much further removed from the Sources. Christianity has been tied up in an historical conflict revolving around interpretations of the Prophets of Israel, not the words of Priests of Greek Oracles or words of meditative religions of the far East. Christianity’s life-substance, albeit its defective interpretations, is that of the Patriarchs and the revelation of the Torah at Sinai and especially that of the Prophets of Israel. Jesus was Jewish, not Confucian or Buddhist.

It’s time to widen the horizons. Before the Geula Shleima, the Keys did not exist to work on this widening. The Torah itself, in its commandments to the children of Israel, with all its written and oral laws and statutes, has been walled into closure, separation and exclusiveness, in order to increment the recompense of keeping the mitzvoth in that particular framework of action and intention given to the Jewish people, a framework that openly and purposely works against any assimilation amongst the nations. And when Jews distanced themselves from the yoke of the Torah and that of its Sages, there came the nations themselves to remind them of their origin not allowing them to forget!

This was for their own good and benefit in guarding their Jewish identity throughout the ages. Only in the words of the Prophets read as Haftarot were they reminded of the universal aspects of God’s design in history that would come in the end. ‘Widen the place of your tent and the curtains of your sacred dwelling places, extend it, be not restrained, stretch out your tent cords and your tent stakes and be strong (Isaiah 54-2).

Said prophesied period begins with the coming of the final Goel Haim who sends the New Messages of the Geula Shleima and gives over the Keys to the Reconciliation, heredity of the Prophet Elijah. Those Keys are not only to fathers and sons of the tribes of Israel but also between the Jews, fathers, and those Jewish souls ‘guarded’ among the nations, especially in Christianity, to return them from their forgotten identity, and not only between the tribes of Jacob and the dispersed of Israel, but also between the tribes of Israel and the tribes of Ishmael, and also between the children of Israel and the children of Esau and Japheth, until His salvation, Blessed is He, becomes a light unto the nations and is extended unto the extremities of the earth.

Undeniably, the gaps are strong and large between Israel’s past thought and the thought of the final and universal Geula Shleima. In the beginning it’s hard for Jews to receive the great principle sent by the Goel Haim: ‘We are all of the same flesh’. Yet blessed is the Jew who knows the Torah and who acquires the knowledge of the Geula Shleima, for he will gain a great completeness and a marvelously wider and deeper knowledge of Torah and Prophets and the whole Tradition of Israel.

Our intention is to shorten the gaps and to overcome them as quickly as possible, each person as he or she is able. A New Way is given with the Completed Signs for arriving more quickly in understanding the matters of the Geula Shleima called the Triple Meditation. This system helps realize the truth of the triplicity represented by the Third and Final Redemption which in turn quickens the process of envisioning, let’s say, the redemptional course of the finalized Design of the Geula Shleima. There is a base of 3 Columns called the Heart of the Prophet, the Heart of the Rose and the Heart of Big Fish Leviathan but the subject matter is not for this Text. Here in this chapter, however, I wish to lighten the way of understanding why Christianity comes into the Design of the Geula Shleima.

A very essential information: I received directly from the Tzadik Haim, afterwards confirmed in the Completed Signs, that there are several million originally Jewish Neshamot (Souls) that by God Almighty’s Providence are found in Christianity. This is a starting point for understanding a great many things both of past history and of the absolute necessity of the Second Coming of the Star of Christ in order to effect the Great Correction of Christianity for the sake of the Geula Shleima.

It must always be remembered by Jews who are ready to pounce on Christianity for the bitter history of conflict and persecution that issued from it that our own sins were the cause of all that has been negative in it. The Second Temple was not destroyed for reason of the sins of the Romans but because we were not worthy to maintain its sanctity and to fulfill Ha-Shem’s will with a good heart and good deeds, with sincerity and with compassion for the needy, the widows, the orphans and the sick. The Priests in the Temple were corrupt and iniquitous while the Sages of the Torah did not take care of the people’s needs.

Jesus’ mission came when the Jewish nation was culpable and condemned by the Higher Tribunal. In the same way that the Temple was not destroyed for the fault of others but our own, so too Christianity issued distorted and theologically impure and in conflict with Judaism not for their sins but for our own. We did not have the merit to understand what was happening and so Christianity issued separated from the true Tradition and therefore it couldn’t have issued theologically correct and with the true Tradition. Otherwise it would have been truly superior to Judaism and would have falsified all the prophecies regarding the children of Israel.

Once it existed, nevertheless, as explained, it was of a different level compared to all other religions that knew nothing of the origins of the people of Israel whether of the Patriarchs or the redemption from Egypt or Revelation etc. This isn’t a small matter; it’s a tremendously important historic and redemptional fact that coincides with God’s Providence in bringing into Christianity the Neshamot of the Ten Lost Tribes of Israel, called by Jesus the ‘Lost Sheep of the House of Israel’ and most often referred to in Prophets as Israel or Ephraim. From Christianity these souls could afterwards in history be redeemed from Christianity’s theological errors and be brought back into the confines of true Judaism, as the prophecy of God’s promise concerning Rahhel’s tears. This could not have been so had they been relegated to religions far removed from Judaism.

When we then receive from the Goel Haim that ‘This is the Star of Christ come in virtue of humility’ opening up the new understanding of the Mission of Jesus, his statement in Matthew 15, 24 becomes extremely significant and revelatory, “I have not come except for the salvation of the lost sheep of the house of Israel”.

Why could they not have been brought into Islam that came 600 years after Christianity? Perhaps some were but in general Islam doesn’t give place to leave it once you’re in it because its theology of God’s Oneness is true and sound and the religion of Islam is a great religion in many ways and its life-substance is of the Koran. Christianity, on the other hand, is replete with its false theology and this gives place to its undoing in the end allowing for the Lost Sheep to come home. It’s therefore important that the Mission of Jesus was Messianic, otherwise the conflict between a love for Jesus and the realization of a false Christianity would have been too difficult to bear; the Lost Sheep would have exited eventually not only from Christianity but from all faith. It is their attachment and love for Christ that binds them to the faith and that will continue to bind them when they’ll know of the Goel Haim and of the Geula Shleima which resolves the entire matter of that Messianic Mission.

Now begin to put the concepts together. Christianity has to be corrected for the sake of the Lost Sheep of the House of Israel, and the correction of Christianity for the time of the Geula Shleima actually means the undoing of all theological Christianity and thus of all Churches while at the same time rectifying and explaining the true Mission of Christ. It is just this then that becomes the Way of the extension of the Geula Shleima not only to the Lost Sheep of the House of Israel but to a multitude of Christians from among the nations, ‘so that My salvation reach the extremities of the earth’. Such is the Design, dear people. Ha-Shem has foreseen it and He designed it. It is not our doing.

Our duty for the Final Pact is to know and understand as much as possible about that Mission, what were it sources, how it was born, where did it come from, what are its purposes etc. because all that happened was an important part of God’s Design for the Redemption, and we didn’t know them before and were missing the Keys to understand them. We are speaking Torah-logic because in truth Jesus’ Mission touched the realm of Messianism and thus to Torah-purposes and Prophetic-purposes. Treasures of history have now been revealed to understand this historical conflict between Jacob and Esau and the offer of Jacob, our father, to Esau and their appeasement in the end by way of the 6 Points over the word va-yishakeihu (Genesis 33-14); those are the 6 Great Completed Signs of the Geula Shleima that bring the Keys of the Prophet Elijah, of blessed mentioning, of the Reconciliation fathers and sons and son and fathers.

The ‘trap’ of separation between Judaism and Christianity becomes in the end, by way of the Final Keys of the Geula Shleima, the ‘trap’ of unification. For there can be no Geula Shleima without the return of the Lost Sheep of the House of Israel. The jealousy of the God of Hosts through the Mission of Yeshua accomplished this. Thus the correction of the world to which alludes the Rambam, peace be upon him, requires the Correction of Christianity. The result is the total separation between theological Christianity and between the truth of Jesus’ Mission. The Keys to understand this distinction are needed and very surprising are the hidden matters revealed. The Correction will astound the world afterwards and its truth will continue on for the rest of history because these Keys derive from the final name ‘EHEYE’ and they resolve the past, the present and the future.

The Key to the salvation of the Lost Sheep of the House of Israel leads to the Key of the salvation of the children of Esau, who represent the core of Christianity, and the correction of Esau leads to the Key of the salvation of the children of Japheth largely intermarried with children of Esau. The return of the Lost Sheep of the House of Israel into the Confines of Judaism is clearly not sufficient, as it states ‘It’s a light thing for you to be My servant to reestablish the tribes of Jacob and to make return the dispersed of Israel; I will make of you a light unto the nations that My salvation be unto the extremities of the earth (Isaiah 49-6). Essential is the salvation of the good people of the children of Esau, for the entire story of the birth of Esau and Jacob together has this intention that also those who are worthy children of Esau be saved in the end. And this is confirmed by the Midrash that also the head of Esau entered the Cave of Machpelah.

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And I, my prayer to You Ha-Shem, for I am a Donkey and not a man, and what might I know of understanding or where lies wisdom? With higher goodness You supported me and healed me every day, in every hour You held me up so that I not fall. And we are signs to Your Signs and You chose the Tzadik Haim as Goel and as Anointed Judge and You placed him on the Chair of the Kingdom of Heaven; for with humility he loved Your deeds and Your creations, and he recognized and knew Your will. Have mercy, please, upon us, and in his merit establish Your Final Pact, for we ourselves have no force; have mercy on us and compassion and strengthen us to honor Your name, Amen and so be it.

 

Chapter 9

 

Oaths taken by me, Peretz (Paul) Green, concerning the Final New Pact

 

The above oaths of faith, 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.

 

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 renewed[20] 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.

 

First Oath: 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 Prayer 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.

Of the 248 positive commandments of the Torah, the Rambam, peace be with him, counts 60 that are applicable to all male Jews at all times, and less for women. Thus we must say that what a Jew can accomplish, being part of the Traditional Synagogue, so can a Jew accomplish, being part of the House of the Redemption.

There is no intention, however, to make a distinction between the written commandments and the rabbinical commandments. The Final New Pact does not discard any part whatsoever of the written Torah or the oral tradition etc.

 

Second oath: I testify unto myself before the God of Israel, that I have received the permission to formulate 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 Prayer 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 Prayer 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[22] (Sign), called the Mission (Sign) of the Donkey who eats Bread or with other names such as the Sign of the Donkey who eats Bread or with other names such as the Sign of the Donkey with Three Eyes or the Sign of the Donkey Dressed as a Lion, 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, by way of the Donkeys, his talmidim.and it has been decided who will receive it. This is the Kabbalah inferred by the Rambam, 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 Haim and the arrival of the Completed Signs of the Final Redemption and the Completed Signs of the Promised Messianic Missions (that will be). So too is it the Mission that announces the great and terrible day of the Lord, that prophesied period before the generations of the Geula Shleima itself. It is the Donkey Sign that prepares the Signs of the House of Prayer of the Redemption, the New Law and the New Rite and the New Message during this Fourth Generation. It is the mission that prepares and from which derives the future mission of the Donkey, Mashiahh ben David at Jerusalem, on the Altar of the Greater Israel,[23] as well as the ‘Messianic’ Priesthood of the Anointed Priest on the Altar of the Anointed Priest.

It is also the Donkey-Sign that receives by way of the Completed Signs the SAFA BRURA, the ‘clear tongue’ (prophesied in Zephaniah 3: 9) and the correct terminology needed to clarify and to rectify 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 of judgment' '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 (Ha-BRIT Ha-HHadasha) of Jeremiah' 'the return of prophecy (YOEL)' 'the universal messianism of Isaiah' etc.[24]

The Completed Signs of the Final Redemption contain the Safa Brura, sent by God Almighty 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 (49: 6) that 'It is but a small thing that you be a servant unto Me to establish the tribes of Jacob and to make return the dispersed of Israel; I shall make you a light unto the nations so that My salvation reach the extremities of the earth'.

To be a beacon of light unto the nations of Christianity, one must give over to the Christian world the New and Corrected Christian Message. The 'key' to said Correction and to said New Message arrived in the first Great Completed Sign of the Stars in which the Tzadik Haim explained to Gino that ‘This is the Star of Christ come in virtue of Humility’ and the rest of the Signs came for the most part in those first four years.

That universality brings with it great truths of the mercy of the God of Israel and God of the universe, on every nation and every individual. It is a small thing in the sight of the Lord, if only Israel receives His benefits, if all the other worthy people of the world are not benefitted by Israel.

At Beersheva, Solly received the precious Sign of the Goel, Haim, who embraces the simple folk of the nations of the world and with immense and heartfelt love says, "We are all of the same flesh".

This concept is not difficult for me, after having studied it for thirteen years with the Teacher, Haim.

Most religious Jews, however, although they cannot deny its validity, are not in syntony with this very important universal principle, which, if taken to heart, re-proportions all humanity down to its proper place, so that no one believes himself more than another.

The universal love taught here by the Goel, Haim, to all Israel, is not a new commandment. It is the renewal of the commandment, 'and thou shalt love thy neighbor as thyself' (Leviticus, 19: 18) in its larger universal sense of every human being whose first parents were Adam and Eve.

Here too, if that 'and thou shalt love thy neighbor as thyself' is interpreted only in its limited sense of fellow Jew, this too is to be considered relatively a small thing. But when even the furthest away islander, no matter how far he may be from any revelation, is loved by the children of Israel, because , in truth, he too is a brother in the flesh, this is greatly loved in the sight of the Lord.

The Torah is the same, but when the Final Goel is chosen, thus ushering in the new time, the understanding of the Torah is renewed for the purposes and the necessities of the new time.

The Clear Language distinguishes the difference of the two times, the revelation at Sinai and the revelation of the Final New Pact. The time of the Torah until now was under the Sign of Separation. The time of the New Pact of the Final Redemption is under the Sign of the Reunification.[25] In essence, the 3500 years of Jewish history from Sinai have well established the separation of Israel from the nations, in innumerable ways. The Torah in all its specific commandments to Israel is established by the Halacha for all times, even though the Halacha itself will be 'renewed' for the redemptional periods.

Thus, for example, the stricter Jewish sense of 'and thou shalt love thy neighbor as thyself' in reference to the particular mitzvah of feeling a loving responsibility for every Jew, because of that which binds us historically to the revelation at Sinai etc., remains, as does 'all Israel is responsible one for the other'.

Nothing is diminished by this for reason of the true love felt for every human being. We are all brothers and sisters in Adam and Eve, in a brotherhood which precedes the particular brotherhood of the children of Israel.

 

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 Haim. This Sign clearly indicates that the opening ‘mission’ of the Final Redemption, the ‘prophetic mission’ that opens the Final Redemption for the world 'the Time of the Final Redemption has come' has been assigned to me, Peretz Green, by the Final Goel, Haim. Said opening 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 Prophetic Mission of the Prophet Elijah, the opening of the Final Redemption.[26]

 

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[27], comes to open and to fulfill[28] in writing that well-known prophetic Sign of the mission of reconciling the hearts prophesied in the last chapter of Malachi, ‘Behold, I am sending the prophet Elijah’ etc.

 

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 tefilin and to explain why the tefilin are not part of the New Rite of the House of the Redemption.

 

Fifth 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 Prayer of the Final 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 (Isaia, 56: 7);

and that this includes the permission to put in order all matters of said House of Prayer, its Altars (for prayer only[29]), 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 (tzophonia 3: 9) '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 Final 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".[30]

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-Moshe 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: and I, peretz ben Moshe do swear before thr Lord, our God, the Holy One of Israel and its 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[31]

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 I, peretz green do swear before God Almighty 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 people from the Fourth Generation and continues until five hundred years into the periods of the Final Redemption; and that the Goel Haim directs every matter concerning the Final Redemption from his place in the Kingdom of Heaven, by way of the Donkeys who eat the Bread of the Kingdom of Heaven.

 

Resumè of oaths:

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

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

2) I received the Sign and the responsibility for the House of Prayer or as called by us the House of the Redemption or the House of Prayer of 7 Floors, 13 Altars of Prayer and the Carpet of Islam - I repeat the principle that every Jew can accomplish here all the mitzvoth. -

3) I received all the keys belonging to the SIGNS OF THE DONKEY who eats Bread, Simanei Ha-Hhamor, Mashiahh ben David, in order to bring this necessary Sign into the world so that the Keys of the Final Redemption remain always in the responsibility of the children of Israel. -

included - that these Keys are the same keys of the New Kabbalah that arrive 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 in fulfillment of reconciling the hearts, that is, the Mission of the Prophet Elijah in Malachi. -

5) - I received permission and the responsibility to establish the House of the Redemption which is the prophesied House of Prayer loved by all the nations (The Third and Final Temple at Jerusalem, and according to the Completed Signs also in BeerSheva).

included - that the House of the Redemption is part of the Treasures 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 Shoshanna, the School of Ester and the School of the Yellow Rose. –

6) on the truth concerning tefilin 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 tefilin. This is a decree for the House of the Redemption in line with the Final 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 after his final sacrifice; that he is in the Chamber of the Kingdom of Heaven from whence he directs the Redemption and the Donkeys in the world.

 

Chapter 10

The Tribunal of the Geula Shleima

 

He doesn’t come to render impure that which is pure or to render pure that which is impure, and not to render invalid those who have been established as valid or to render valid those who have been established as invalid, but rather to put peace in the world’ as it states ‘and he shall reconcile the heart of fathers to their sons’ etc.

This is a necessary admonition not to think that the Mashiah comes to change the religion, for also the Talmud alludes to the Torah of the Mashiah[32], but let it not be thought that he will change the laws of the Torah, or even more, that he try to invalidate the oral law and the rabbinical laws etc. or that he not say that now the pig is kosher while the cow is impure, or that he not say that now tefillin are not valid and only the New Rite is valid. Or in that which regards people or groups, such as rabbinical committees, the Mashiah does not come to invalidate those considered valid etc. or to validate those who have been established as invalid, for example the Karaites or the Samaritans.

In any case, these matters are even more complex in our times with the establishment of the State of Israel where a hundred different groups of Jews are in disagreement with one another, and one says the other is invalid and that his is valid, and there are not religious Tribunals received by all the Jews and there are a thousand problems for every detail. Nevertheless the ‘rule’ of the Halacha stands in the religious camps except for Reformists, but the currents of the Halacha are many and variegated, and there is no one Tribunal (Beit Din) that can decide for all of them. There are instead various ‘Congregations’ that according to the Tribunal accepted by them are accepted by those of that Congregation. In any case, all this is the work of the rabbis and is not my work. It is, however, significant that the majority of Jews does not actually practice the Halacha and if not for Bar Mitzvoth, Hhatunot, Funerals, Rosh ha-Shana, Kippur and Pesah there would be hardly any bond to the Tradition and to the religion, may God have mercy on His people, the Jewish people.

There are, however, certain ideas that we wish to speak about, but to do so we must mention the Shoa after which was established the State of Israel, then the matter of the Fourth Generation and the Tribunal of the Geula Shleima called the Tribunal of Mordechai ha-Tzadik.

There is a last Station in the history of the Last Days (ahhrit ha-yamim) of Israel, the Shoa, let God have mercy on His people Israel. There is a ‘New Logic’ after the Shoa that must be envisioned. We cannot say much but only a few points according to straightforward logic together with some understanding of the New Time. Even if the Shoa can be envisioned in the Torah in its curses and in Moses’ prophecy in Haazinu, it could not have been foreseen by the rabbis. It was a decree, the worst decree that the Jewish people has ever been subjected to in all its history and nothing even remotely similar will ever be again. It is finished and done with and after three years, with the State of Israel, the New History of Israel has begun.

We will not speak here of the Shoa itself, but rather on the difficulty for Judaism to gain any idea concerning the Shoa and after it. For it involves substantial matter in Judaism itself; the Torah had not stood up for Israel’s protection; Israel’s prayers had not held it up notwithstanding all the congregations and all the Yeshivot and a thriving Judaism throughout Europe. Nothing stopped the decree. And as to the true Hidden Tzadikim there was no permission to intervene, as testified to by the Tzadik Haim, Head of the 36 Hidden Tzadikim of his generation. It was an historical decree that had to come, also prophesied in Torah and Prophets. At length we have discussed the hidden reason of that decree, the hidden idolatry of the false Kabbalah that emanated, was created, formed and made in the Sin of the Last Days, in the hands of Moshe de Leon in Spain, the sin of the doctrine of Emanation of the book of the Zohar. Unfortunately, all the negative results that still have a hold in Judaism are significant.

 The Hassidim had fallen into ‘cults’ for their rebbes, foreign to true Judaism. The Mitnagdim (Jews against Hassidism) justly stood up against them but did not succeed not recognizing the root of the matter, the sin of the Zohar, and the Gaon of Vilna who stood at their head, himself wrote a commentary on part of the Zohar. Also that Lituanaic form of Judaism was caught in a ‘coldness’ and ‘aloofness’ unacceptable to Heaven. Of the Reformists was missing any Sanctity of Torah and Tradition which did not permit its association with Traditional Judaism, and many thousands of Jews actually left the Tradition. There were many, many Movements and Currents that I don’t know, but in general that Judaism was not acceptable Above and it was distorted from the inside and from the outside and the decree came down,áòååðåú äøáéí .

What was not distorted were the Souls of Jews and their good intentions and their inner heart of mercy, aside from the Movement or Current that they belonged to, the Reformists included and even non-religious Jews who knew very little of Torah and its laws. Therefore concerning the Neshama of Israel their death was received by God Almighty as a sacrifice, a Holocaust to Ha-Shem, so that the Jewish people merit to the establishment of the prophecies of the return to Zion. The Soul of Israel was whole and it did not die nor will it ever die.

Something can be felt behind the words of the Rambam here that emphasizes the fact that there be no negation of Judaism or its invalidation, God forbid. As the Soul of Israel will not die so too Judaism will not die. Do not think me a philosopher or a poet. There is a real historic level of the end of Judaism in the Shoa, a level of death to the form of Judaism found then, there is the prophetic moment of the necessity of establishing the New Pact of the Prophet Jeremy ‘that they have violated My pact and I have been husband to them, the word of God (Jeremy 31-31).

I am forced to mention here to dear readers that the sin of Israel in the Shoa will not be known and understood until the sin of Emanation is known, the sin of the Last Days, the Zohar. Not the Maschilim, not the Reformiim, not the Hassidim or Hhassidic Rebbes, not the Mitnagdim and not German Jewry and all European Jewry or those Jews who left Judaism or those who denied it; all of them together will not understand the decree of the Shoa until they understand the terrible hidden historic darkness that completely distorts the true faith and creates idolatry for every word of the Holy Torah, from ‘Bereshit’ until ‘the eyes of all Israel’. It’s this sin that kills the Torah, God forbid, and violates the Pact and the Torah dresses in tachrichim in an historical course of 400 years, until the Higher Tribunal could no longer hold up its decree; for they have ‘violated My pact’ with other gods on My countenance, with foreign gods come recently!

They brutally distorted the forms of Judaism until a majority of Jews was unable to resist and it rebelled against what it saw and felt as estrangement from goodness and love. There arose philosophical, political and liberal messiahs who prophesied visions of a Torah that no longer existed, a Torah that was dead and that caused only closure of the brain and of wide, clear intelligence. They pushed the people to a new intellectual and cultural resurrection, physical and spiritual, independent and national, and with enormous enthusiasm they came to render impure that which was pure and to render pure that which was impure, and to invalidate those who were valid and to validate those who were invalid, claiming to bring peace to Jews and to the world.

All this is incomprehensible until the rotten roots of a doctrine of faith totally against the true monotheistic faith of the true Judaism will be revealed and seen for what they are, the emanations of Buddha’s arms and the deification of a pantheon of Divine Emanated Aspects and Divine Emanated Spheroth. Those innovators and false Messiahs of New Culture were not more guilty than those of the Torah and those who studied it with the Book of the Zohar in their hands, who in Rav Haim Vitals’ ‘Etz ha-Haim’ (Tree of Life) they copulated with contractions of emptiness and statued partzufim and Buddhist emanations, and they took pleasure together in serving the severe small-faced Emanation Zeir Anpin, son of the Emanated Aspect of Father and Emanated Aspect of Mother. Unwittingly they danced as drunkards around the Finalized Golden Calf and they called it, God save us, Pnimiut ha-Torah, (the Inner Level of Torah). Not in vain was a New Pact needed ‘for they violated My Pact but I am their Husband!

Even though the Rambam, true Hidden Tzadik of his generation, did not know the details of the sins and distortions and the orders of times of decrees, he knew that a time would come that Israel would violate, whether knowingly or unknowingly, the Pact of the Torah, and that Israel would have to pass through punishments of the Last Days, and only after that period it would be impossible that the times of the New Pact prophesied in Jeremiah would not come, and that in the end the exiles would be gathered in, and the dispersed of Israel would return to the holy land, and there would pass periods of purification and there would be preparations to prepare their heart and new things of the New Kabbalah would be revealed from Heaven, until a Goel would come unto Zion to those who return from their sin among Jacob, and Ha-Shem will pardon them and forget their iniquity, and there would enter the new orders of the Geula Shleima.

Since those times would be different, historic times that they would have to pass through until they reach the Geula Shleima, and there would be great changes in the course of history, and also false messiahs of every sort would arise that were not chosen from Heaven, he warned with great straightforwardness that they should not think that the Messiah comes to render pure what is impure or to change those considered valid to being invalid or to deny all the past from before the new, for it is not so.

The Torah is eternal and its commandments are eternal, and the New Final Pact comes with the necessary corrections required to accomplish the many purposes, even details, for the children of Israel and on a universal level. There will be the correction for the world in the Kingdom of EL SHADDAI, in the prophesied ‘clear tongue’ by which Ha-Shem will pour out a great change to the nations and will straighten out Israel’s heart with the Keys promised to Elijah the Prophet, of blessed mentioning.

I, however, am a Donkey and I have no intelligence of my own, and even the intelligence that has been given me is only an intelligence of Signs, while as for the Prophets of Israel I bray so as to eat my Bread in Bethlehem on the way to Ephrat, and I lick the tears of Rahhel, our mother, and kiss her feet in the consolation of the News, for the Goel has already come and he will render happy her heart, for he knows all the souls of her womb, and they will dance with a Donkey around the calves of the lost sheep of the house of Israel, and her sons and daughters will return unto the confines. Israel’s sacrifice in the Shoa was received, and the Jewish people became a Messianic People as a Donkey from one side, and as a Wild-Ass from the other side, and there began to flow upon its soul the desire to establish the tribes of Jacob and have return the dispersed of Israel, and to be a light unto the nations that the salvation of God be extended to the extremities of the earth.

(Here be careful, precious readers, the following paragraph contains a grave error that I made concerning the Higher Tribunal, as if there were two Tribunals. I have left the error instead of simply correcting it because its correction is important and clarifies some significant matters. The correction begins in this chapter itself and continues in chapters 11 and 12).

Changes come about that were not defined by the earlier Sages who had not violated the Pact and had not fallen into the terrible Trap of the false Kabbalah, but who did not yet know of the light of the soul of the Splendor of the Final Pact. For the rest that remained after the sacrifice of the nation was established the Tribunal of Mordechai ha Tzadik above in merit of the Hidden Goel in the world. For merciful and compassionate is the Lord, our God, and the time had come to benefit the people of Abraham, of Isaac and of Jacob. As Ha-Shem had benefitted the children of Israel before the reception of the Torah with those who merited in their faith and in their good deeds until they received the Torah, so too the descendents of those of the Shoa who had been removed from Torah and from the religion but who had faith, good deeds and merit, were pardoned until they will again arise to receive again the Holy Torah from the context of the new purification of the Geula Shleima. This is to the people in general and it is also an historical Bridge that allows the people to traverse the many obstacles on the way in the periods of its purification. Until the nation will be able to go up to the mountain of Ha-Shem with clean hands and a pure heart. And the good ones among the people of Israel now are the Jews who have a good Heart, even if they are far, because many of those of the nation who are close, unfortunately, are filled with negative attributes, and their destiny is with the preceding Beit Din, that as its elevation so is its severity, and as the elevation of its study so is its Judgment and as the elevation of its humility so is its reward.

(It’s not possible to speak about a Tribunal Beit Din of Mordechai Ha-Tzadik before the revelation of the Completed Signs of the Geula Shleima. The matter is another. The Shoa was Israel’s sacrifice, its Holocaust and Sin-Offering on the one hand and on the other hand were the prayers of the Tzadik Haim, Head of the 36 Hidden Tzadikim of his generation, and the Tzadik is the Foundation of the world. His prayers were directed to those Jews who had been lead further away from Judaism for many reasons. These two factors, Israel’s sacrifice and the Tzadik Haim’s prayers when still in the world were determining for Israel’s future, not that there became two Tribunals Above with two level’s of judgment. Such an idea is false and dangerous)

For many reasons the world is upside down in this final Fourth Generation. Therefore the Great Eagle had to assert the rule not to invalidate the valid etc. because on a simple level there should be no reason to assert this, and what is there new in it, but when those periods arrive when the pig will be kosher and the cow taref and the religious invalid and the free one kosher, and it will be understood that we are in the great confusion of the Messianic Days, we should not think that the Messiah comes to make pure what is impure and impure what is pure.

(In the following paragraph the error comes to a head with the idea of two Tribunals Above and Below and the whole matter is confused concerning the Completeness of two Tribunals)

For after the Great Bridge there will be two categories in the Beit Din above for Israel to be established on dry land, this for its Torah purposes and this for its Redemptional purposes and with both of them is the completeness. And the understanding will be reciprocal with one completing the other before the coming of the great and terrible Day of the Lord. For the Great Tribunal above for Israel is called ‘fathers’ and the Tribunal of Mordechai ha-Tzadik is called ‘sons’. So too the Halacha is called ‘fathers’ whereas the New Law and the New Rite are ‘sons’. And so too the whole known Tradition of Israel is called ‘fathers’ and the New, True Kabbalah of the Splendor of the Final Pact is called ‘sons’. So too the Synagogue is called ‘father’ and the House of Prayer of the Geula Shleima is called ‘son’.

(The Sign of the Beit Din of Mordechai Ha-Tzadik in the world in accordance with the New Things of the Completed Signs of the Geula Shleima is correct but there confusion came out because we received from the Goel Haim the formation of the Stellar Tribunal of Mordechai ha-Tzadik and thus I called the Higher Tribunal the Tribunal of Mordechai Ha-Tzadik, but the question is that what will be afterwards in the times of the Geula Shleima is such that the Higher Tribunal will be called the Tribunal of Mordechai ha-Tzadik, whereas now if we speak of the Higher Tribunal and the Tribunal of Mordechai Ha-Tzadik it is as if we are speaking of two different Higher Tribunals. Therefore we must now distinguish between the Stellar Tribunal of Mordechai Ha-Tzadik and the Higher Tribunal but afterwards we’ll speak of one Tribunal, that of Mordechai Ha-Tzadik. Also now we must thus speak of only one Tribunal Above but they seem as two and therefore came my error.)

Ephraim is to Me a precious son in the purpose of the Geula Shleima, to take its light outside to make return the guarded of Israel, the children of Rahhel, our mother, ‘and they will return to the confines’ with the people of Israel by way of the New Law and the New Rite on the Altar of Ephraim in the New House of Prayer. And since I’m a Donkey, and not of human intelligence but only Sign-intelligence, I am made to be the Sign of the Head of the Tribunal of Mordechai Ha-Tzadik on earth in the context of this Final Pact. And in this way, in the permission of the Goel Haim, I converted Deborah (later called Noda’) with a document of Conversion and immersion with two Jewish testimonies and I wrote a Ketuba and she arose to the Altar of the Daughters of Jacob; and I converted Paolo after he was circumcised with two witnesses, and he arose to the Altar of Ephraim. And their conversion was accepted above in the Tribunal of Mordechai Ha-Tzadik of the Geula Ha-Shleima and they were accepted as Jews. I married Noda (Deborah) and there were born to us Gilat Haim, Yehoel Yehoel and Haim Shimshon and they are, without any doubt, Jewish and may be considered from the Tribe of Judah as I. Afterwards I wrote a Get (document of Divorce) for Debora, accepted in the Tribunal above, and I elevated Paolo to the Altar of Judah, and they married, as Jews on the Altar of Judah, and there were born to them Asher, Noah Hhana Noga (and afterwards David). All this was in the permission of the chosen Tzadik, the Teacher Haim.

Tell me then if all this I might be able to tell o the rabbis of today!!

(here begins the Correction of my grave error of separating the Tribunal to two Tribunals, even though I could have erased the error and to relate only the corrected version, I decided to leave it and to explain its correction, because it’s a very bad mistake which has subtle sides to it, and thus so that the mistake not be repeated in the future I leave what I wrote and then correct it.

I am, however, a Donkey, and I must make mistakes so that things get clarified, for therefore am I called among other titles the Donkey, Mashiah ben David, and I am not any Mashiah but only a Sign to a Donkey-Messiah’ that precedes terrestrial Messiahs who will come afterwards. Not only the rabbis of now but the rabbis in general will rightly say “You are explaining the words of the Rambam, peace be with him, but you are denying just what he said! Are there going to be two Tribunals for Israel that they might decide which Tribunal they want to belong to? By saying such you yourself are rendering invalid what is valid and rendering valid that which is invalid. It cannot exist what you are saying because this would bring to errors in the people of Israel afterwards. And how can you divide the Tribunal in parts and it is not so, the Beit Din above is the Beit Din above, as Rashi, peace be with him, comments on ‘Let us make man in our image, in our likeness’, (Genesis 1:21) ‘He and His Beit Din’.

I ask forgiveness from Ha-Shem and from the Goel Haim and from you the honorable rabbis and from all of you for this terrible mistake into which I have fallen, and now I will try to correct it and to clarify it as much as I am able.

First of all, you are absolutely right, there is only one Tribunal Above, and the Holy One Blessed is He, so to speak, is its High Judge, and when He descends, so to speak, to judge, He is found together with His Tribunal, and all Jews and every nation are judged in the Higher Tribunal which is one. The differences in judgment are according to the conditions of those judged; the Jews for example, are not judged with the same conditions as non-Jews who are not commanded in the Torah. The Jewish judgment is more severe because the Yoke of the Torah is bound with his or her judgment. This is clear. I received it from the Tzadik Haim that for the two days of Rosh ha-Shana, the first day is for the judgment of Jews and the second day is for the judgment of all non-Jews of the other nations, and that it is the first day that is heavy in Judgment whereas the second day is much lighter.

If according to what I said mistakenly were true this would give place to a second Christianity, God forbid, as Messianists, as if one might choose the Beit Din of Mordechai Ha-Tzadik and be exempt from the mitzvot, enough to have a good heart and do good deeds and thus all Jews who do not go in the way of the Halacha would be as Christians who exited on the authority of Paulus from the Yoke of the Torah, in order to be under the New Law of Christ, and they abandoned the laws of the Torah. And Paulus properly in order to show them the New Law of Christ called the Torah ‘death’ and he philosophized prodigiously on the fact that the laws of the Torah were the cause of Israel’s being guilty, and thus for the dead, because the laws were not obeyed by them.

Let’s not return to those prohibited ideas, but only for the sake of understanding, we can say in that period Christianity was destined to become a religion for the nations, and thus the job of Paulus as Minister to the Nations was to separate the New Christians from the Yoke of the Torah in which Jews are commanded and are circumcised in that pact and in all the laws that apply to them and not to the nations, and he explained things according to the ways that he found etc. In any case, he did not deny that the children of Israel who walk correctly in the Ways of the Torah have their recompense with them, and in this way it was almost close to being correct to say that there were two Tribunals one for Jews under the Torah and one for non-Jews who accepted the Messianism of Christ and who are judged accordingly. You can thus see into what a dark and ominous error I started to fall into in the beginning of this chapter.

I am right, however, that the question is profound and that there are many things beyond or behind the words of the Rambam hat seem very ‘simple’, not make kosher that which is impure and not make pure that which is impure. Isn’t that what happened in Christianity! But in Christianity that went out for the nations in many ways not distorted, at least not for those who weren’t Jews, because many things that are impure for Israel were pure for the nations etc. but for Jews that converted to Christianity the defection was terrible. And why should things be profound now and not simple? The reason is that we are in truth in the time of the coming of the Goel Haim, the Anointed Judge of the Kingdom of Heaven, and we are in truth in the context of the Final New Pact of Jeremiah, and we are in truth, unfortunately, áòååðåú äøáéí, in the time ‘and they have violated My pact, but I am their Husband’. We are truly those who have received and are receiving the New Law and New Rite of the Geula Shleima, and it has truly been established in Signs the Beit Din of Mordechai ha-Tzadik. Thus all that which we declare is true, but my statement above was false and it is a very dangerous mistake which could have caused after it a chain of historical errors as happened with Christianity, if it is not corrected as done here now. I’ll begin now the Correction in the simplest of manners.

 

Chapter 11

Correction of chapter 10 concerning the Tribunal of Mordechai Ha-Tzadik

 

I begin with the simplest form of the Correction in the following contexts: the time of the Shoa, the coming of the Final Goel Haim, the Completed Pact of Jeremiah (31-31), the Completed Signs of the Geula Shleima, the Tribunal of Mordechai Ha-Tzadik of the Geula Shleima and in the context of the Donkey who eats Bread, that I Peretz (Paul) Green as the first Donkey am responsible for Sefer Mishnat Haim and all the Signs of the Donkey who eats Bread.

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In spite of my error, the explanations of chapter 10 are important for understanding something of the pre-history before the revelation of the Geula Shleima in the context of the Final New Pact prophesied in Jeremiah 31-31. The Shoa represented the lowest level in the process of ‘violating My pact’[33]. The period of 400 to 500 years before 1945 is called The Last Days of Israel ((àçøéú äéîéí ìéùøàì and the Shoa represents the end of the Last Days.

The Final and Complete New Pact is revealed only after the demise and Resurrection of the Final Goel Haim in June 1982, 23 Sivan 5742, in Milan, Italy.

With the revelation of the Completed Signs of the Final Redemption are revealed also the Signs of the New Law and the New Rite of the New House of Prayer and the New Tribunal of the Geula Shleima, called the Tribunal of Mordechai Ha-Tzadik. From the Sign of the Stars and The Book of the Stars, the Teacher Haim teaches us the Stars of the Redemption and reveals (not in that Sign itself but in later Signs) the Sign of the Constellation of the Tribunal called the Tribunal of Mordechai Ha-Tzadik. This is a double Constellation as I’ll explain.

There are 5 Stars that comprise the Higher Tribunal ((áéú ãéï òìéåï and this is the Tribunal concerned with Jews commanded in the Laws of the Torah and to these there are another 2 Stars and these 7 Stars together are called the Great Tribunal áéú ãéï äâãåì)) and this is the Tribunal for all the Nations.

The Constellations, received with the number and names of the Stars, come to clarify important matters by way of the Signs of the Redemptional Stars making it easier to understand them. Ours is not a matter of studying the stars, not astronomy and not astrology. The study of the Stars of the Redemption comes to help us in explaining redemptional matters according to their Signs.

The two forms of the Constellation of the Tribunal corresponds with that explained by the Tzadik Haim in reference to Rosh Ha-Shana, that there are two great general categories in the judgments of the Tribunal Above, for Israel and for the nations.

It is thus essential that the 5 Stars remain in their place also for the Great Treat Tribunal for the Nations, for in judgment itself justice is judgment and does not change. Idolatry is idolatry whether for Israel or for the nations. Theft is theft whether for Israel or for the nations. What changes is that the Great Tribunal for the nations has different and most often lighter parameters since they are not commanded in the commandments of the Torah as are Jews, the judgment is much easier. The difference is very great as between the 7 mitzvoth of the children of Noah and 613 mitzvoth of the Torah.

The names of the 2 Stars that render the Higher Tribunal of Mordechai for Israel into the Great Tribunal of Mordechai for the Nations are the Star of Abimelech and the Star of Phichol, as those mentioned in regards to Abraham in the Torah. This matter is discussed elsewhere.

The reader will find the basic diagrams of these Constellations.

There are 5 Stars of Judgment of the Higher Tribunal, 4 of them are of the Scale of Judgment, 3 in a line and 1 directly above the Star in the middle: the Star below in the middle is called the Star of the Stone of Equilibrium and is bound with the Tradition of Moses, our Teacher; the Star directly above this is called the Star of the Stone on the Stone of Equilibrium and is bound with the Tradition of the Prophet Elijah, of blessed mentioning; on the first Star of the 3 in a row, to our right, is the Star of Praise and is bound to the Tradition of Aaron ha-Cohen; the third Star of the 3 Stars in a row, to our left is the Star of Victory and is bound to the Tradition of Yehoshua bin Nune. The fifth Star of the Higher Tribunal (but the sixth Star of the Great Tribunal) at a distance from the 4 Stars of the Equilibrium, to our right hand, is a very large, luminous Star that verges on a blue color, is the Star of Mordechai Ha-Tzadik and is bound to the Tradition of Mordechai the Jew (of Megilat Ester) and is Head of the Tribunal as Mordechai the Jew was head of the Tribunal that he established in the Capital city of Shushan at the time of Queen Ester.

These 5 Stars are in the name of the Tradition of Israel, in the name of the Torah, in the name of the Priesthood of Aaron ha-Cohen, in the name of the Heredity of the Oral Torah which is synthesized and given in the name of the Mishna of Yehoshua bin Nune, in the name of the Hidden Tradition of Elijah the Prophet, of blessed mentioning. The Star of Mordechai is in the continuation of the 4 Traditions mentioned, the Torah, the Priesthood of Aaron, the Oral Tradition in the hands of the Sages of Israel, and the Hidden Tradition of the Prophet Elijah. This formation represents the substance of the Higher Tribunal bound to the Judgment of Jews as it always has been and it remains for all times throughout the generations.

In truth, therefore, there is no New Tribunal and even in the times of the Geula Shleima this is the Higher Tribunal of always. Its foundation is the Torah and the continuation of the Torah and the Priesthood of the Torah (the Priesthood of the House if Prayer is New but the Priesthood of Aaron has its continuation in the Traditional Synagogue in the context of the Traditional Rite[34]).

What is new in the time of the Final Redemption, with God Almighty’s choice of the Tzadik Haim as Goel, is a matter of the Renewal of the Tribunal, both the Higher Tribunal and the Great Tribunal and this is a tremendously immense matter. For only in this Renewal, after the coming of the Goel Haim, the Final Completed Signs descend into the world. There is no reason here to fear the term ‘renewal’ and it reflects the prophetic expressions New Heavens and a New Earth and all the New Things of the Geula Shleima.

It is this Renewal that justifies be-mishpat (in judgment of the laws) what is called the Renewal of the Torah itself, the Renewal of the Laws of the Torah for the New Law of the Geula Shleima, the Renewal of the Priesthood in the New Priesthood of the New House of Prayer and its New Rite.

These are all gigantic matters but one must not get confused. The entire Constellation is a continuation from before, and the Torah and Judgment and the Heredity of the Oral Law and the Priesthood are there as always. The confusion might derive from the concepts of ‘ancient’ and ‘new’, as if the New Tribunal of Mordechai is a New Tribunal separated from the previous Tribunal of the Torah and the Tradition before the Geula Shleima. On the other hand, after seeing the New Completed Signs for the New Law and the New Rite, one might get confused until the questions are clarified. The confusion comes even to the Donkeys at first (as shown by my error) and thus for sure the rabbis and Sages of the Torah cannot but be confused, until the matters are clarified.

Therefore it’s essential to know that the Tribunal in its very essence is one, not 2 separate Tribunals. This means that the Tribunal that judges in this is the same Tribunal that judges in this but the Tribunal knows the different conditions for these and for these. And the largest novelty is that in the Final New Sanctity of the final name ‘EHEYE’ the conditions (Tenaim) of the Kedusha and the Mishpatim are renewed in respect to the tenaim of the past in the first Kedusha of the name ‘EHEYE’.

This is the essential concept that properly the same Tribunal that judges in this, being the Tribunal that judges in this, knows the tenaim of the first and knows the tenaim of the last new things. There is One Judge to all of us, Blessed is He, but every judgment is different than any other, according to birth, education, life and attributes of every individual. And He Blessed is He is the Judge of the nations justly, as He is the Judge of Israel justly so is He the Judge of the nations justly according to the tenaim of the nations.

Hee-haw, hee-haw, hee-haw I finally feel a bit of unity in myself, after all these years, hee-haw!!!!!!!!!! I was dividing myself mentally between old and new but today (I happen to be translating, reviewing and even re-writing on the 27th of Shevat 5774 –Jan. 22, 2014 which is the day of the Demise of Signora Nelda Levi, mother of all the Donkeys, a woman of an enormous faith and an enormous love for every good and worthy matter, a loving wife and loving mother, worthy of having received the Great Sign of the Donkey who eats Bread) I feel myself a New Donkey with a new feeling of unity within myself. The idea of 2 Tribunals old and new was breaking me apart but now the two categories of the first Kedusha and the New Kedusha have matured in me without creating separation. So understand you future generations this affirmation of a ‘messianic’’ Donkey, hee-haw! for the sake of unity and reconciliation between fathers and sons and sons and fathers. Hee-Haw!

For wherever the roots are the same roots, even if they sprout new branches and new fruit, they are all rooted in that same tree. This is the essence that the tree is one. The Holy Torah has 5 great branches, the Five Books of Moses and the Laws are contained in them.

That the Torah is renewed doesn’t represent a renewal that deviates from those Five great branches or that renders it another separated tree. Its renewal is that which is already included in the Torah itself but are revealed afterwards according to the time. For its treasures and its fruits are revealed according to times established by Ha-Shem Blessed is He, in His holy name ‘EHEYE ASHER EHEYE’ the name bound to His redemptions.

In this name are included the times of the revelation; the time of Abraham, Isaac and Jacob was not as the time of Moshe and of Yetziat Mitzraim, and the time of the redemption from Egypt before Matan Torah was not as the time after the Giving of the Torah, and during the 40 years in the desert were revealed the words of the Torah in mishpatim (general laws), dinim (particular laws) and prophecies of the Torah, and there were revealed also many things of the Oral Torah and the reception of the Tradition of the Mishna of Yehoshua bin Nune passed down to the Elders etc. but only after 400 years was completed the first name in all its 4 Letters fixed for the generations with the establishment of the Kingdom of David and Solomon with the construction of the first Temple.

So is it the renewal of the Torah on higher hidden levels, that did not exist previously, by way of the Prophet Elijah, of blessed mentioning; this is the Alef of the ‘hidden’ name ‘ASHER’ representing the ‘Pact of Peace’ (brit shalom) for the generations and revealed for the world in the Prophet Elijah. This is an example to what we are speaking about here. The brit shalom is written in the Torah , a great recompense from Ha-Shem to Pinhhass for his act of jealousy for God and for Moses. The brit shalom, however, was not revealed for the world until the time of the Prophet Elijah, as written in the Book of Kings, where the higher elevation of the hidden level of Sanctity of the Prophet Elijah is revealed ending with his arising to the other world wholly and without death. This is an example of what we mean that treasures of the Torah, hidden in the Torah, are then revealed only according to the historical times as determined by Ha-Shem Baruch Hu in the context of His holy name ‘EHEYE ASHER EHEYE’.

So was the renewal of the Torah in the time of Mordechai Ha-Tzadik, as explained above concerning the Tribunal that he established then and the study of Torah was renewed with the return to the laws of the Torah, written and oral, and thus the continuation of the Tradition for the generations. That renewed Tradition of Mordechai, also in the merit of Queen Ester (without Queen Ester Mordechai would not have been able to re-establish the schools of Torah and the Tribunal etc. this aside from Queen Ester’s salvation of the Jewish people as related in Megilat Ester), is bound to the Letter SHIN of the name ‘ASHER’, explained at length throughout Sefer Mishnat Haim. The fixing of the Megilat Ester itself was a new testimony at that time for all the future generations.

 So too the RESH of the name ‘ASHER’ brought to the time of the building of the Second Temple, and it is the Letter that became entrenched in the ‘thorn-bush’[35] of history, when Israel did not merit to hold on to the miracle of Hanukah, to become a light unto itself and a beacon unto the nations. In the end the Second Temple was destroyed (áòååðåú äøáéí) and 2000 years of bitter exile was decreed with all its conflicts and struggles. Only 38 years after the Shoa, 35 years from the State of Israel, Ha-Shem chose the Final Goel, Haim, and there began the new order of the Geula Shleima in the final name ‘EHEYE’.

This is the special time of the Renewal of the Torah and of the Revelation of the Completed Signs (hidden) in the Torah and of the fulfillment of the prophecies of the Geula Shleima for Israel and for the Nations. It’s the time in which is revealed the Splendor of the Final New Pact of the Prophet Jeremiah and in which is revealed the prophesied ‘clear tongue’ and in which descend the Signs of the New Law and the New Rite etc. All of these are in the continuation of the Holy Torah and are of the Treasures of the Holy One Blessed is He. They are hidden in the Torah in various ways and when the time comes they are revealed but only after God Almighty has chosen the Final Goel.

Therefore all these New Things such as the New Law and the New House of Prayer which will become the Third and Final Temple at Jerusalem and at Beersheva and the New Tribunal of Mordechai ha-Tzadik, do not deviate from all the Letters that preceded the final name ‘EHEYE‘. They are revealed from this name, and, at the same time, they complete this entire holy name of the great, historic Geula Shleima of ‘EHEYE ASHER EHEYE’ received by Moshe Rabbeinu in the revelation of God Almighty in the Burning Bush. This is the name that includes in itself all the exiles and all the redemptions, as explained in Rashi’s commentary in its place.

When these generalities are understood and Jews are convinced that it is ‘one tree’, then can one begin to study and to meditate on all the New Things and to explain and comment on them within the context of the Final Pact and its new parameters, and to understand the true relationships between the Tradition of the Halacha which continues in its way, and between the New, True Tradition of the New Law received and that follows in its ways according to the new parameters needed for the coming generations.

Behold then that the Tribunal of Mordechai Ha-Tzadik established in the context of the Final Pact is for the purposes of the Geula Shleima according to the New Law and the New Rite, for a new Tribunal is needed in order to judge matters of the Final Redemption and the Completed Signs. For in this Fourth Generation it isn’t possible that there be a Rabbinic Tribunal and a Tribunal of the Geula Shleima together. Years must pass before the rabbis will know and understand the New Things. For many reasons, many of them easily understood, there is at this time no possibility for a rabbinic Tribunal to understand and to act in accordance with the New Parameters.

It seems that just this point induced me to err, at first subtly yet radically dangerous, and to imagine that there were two Tribunals above; my thought followed the form of things as they are in this time, as if I had forgotten that the Beit Din above is not limited in its knowledge, God forbid.

I now remember a dream of Noda of 10 years ago (1990) at Beersheva in which she saw the Third Temple, a very large, high and round building, on the roof there were very special electronic lights that shone with the seven names of Ha-Shem as received for the 7 Prophetic circles. After this she saw another building that represented the School of the rabbis and the priests of the Geula Shleima. A few them, without beards, but particularly one, the Director of the School, came and spoke to her with pleasant ways and much derech eretz; he explained to her that in the School it was of prime importance to study in profundity all matters of derech eretz.

This dream is very significant to our subject here. Those who taught and who studied in the New School were rabbis completely knowledgeable in Torah and the Halacha and who were completely knowledgeable in the Geula Shleima. This is a proof that afterwards so will it be, because they are branches of the same tree and there is no contradiction; the two Traditions only complete one another. How much more so when spoken about the Higher Tribunal, that it is one and not two Tribunals.

Thus, my masters, in this moment of history I myself am in the Sign of the Donkey who eats Bread, carrying one of the necessary Donkey-Titles of Head of the Tribunal of Mordechai Ha-Tzadik, and the Donkeys with me are vice-heads for decisions or declarations or conclusions of the Tribunal. From the New Completed Signs there is also the Renewed brit mila (circumcision) on the Altar of Judah, a Renewed brit mila on the Altar of Ephraim and a New brit mila on the Altar of Malchitzedek for non-Jews who desire the Sign of the faith of Abraham on their flesh, and there are Signs that the Conversion to the Altar of Judah requires 2 Jewish witnesses while the Conversion to the Altar of Ephraim requires 2 witnesses who are part of the Final New Pact, and there are Signs for the New Marriage for the various levels of marriage on the Altar of Marriage, and thus there is as well a New Get and New Parameters for these things.

In this context and with this authority, I converted Debora (Noda) Polenghi on the Altar of the Daughters of Jacob, and Paolo (Fierro) on the Altar of Ephraim, and their conversion was accepted in the Tribunal of Mordechai Ha-Tzadik above. And in this authority I married Debora and she bore 3 children, Gilat Haim, Yehoel Yehoel, and Haim Shimshon accepted as Jews on the Altar of Judah according to the New Law and the New Rite. And on this authority afterwards I wrote and gave a Get to Deborah and afterwards I had Paolo arise from the Altar of Ephraim to the Altar of Judah and I married them, and Deborah bore 3 children Asher, Noah Hhana Noga and David, and they are accepted as Jews on the Altar of Judah in the Higher Tribunal.

I am therefore ready to swear in God’s name, if this might be helpful in the eyes of the rabbis, on these facts and that above in the Higher Tribunal they are all considered Jews, Debora (Noda) and Paolo as righteous converts (gerei tzedek), and Gilat Haim, Yehoel Yehoel, Haim Shimshon, Asher, Noah Hhana Noga and David as born Jews. We have a particular permission from the Goel Haim to live together in the same house for the sake of working for the Signs of the Donkey who eats Bread and of White Horse.

 

Chapter 12

Continuation of the Tribunal of Mordechai Ha-Tzadik

 

My mistake in mentally separating two Tribunals above issued, it seems, also from the fact that the name Tribunal of Mordechai Ha-Tzadik is a New Kabbalah, not found in tradition. It is known only that at the time of Purim, Mordechai Ha-Tzadik with the royal approval of Queen Ester established a Great Tribunal. For the Geula Shleima in conjunction the Tribunal Above it is desired that his name be on the Tribunal.

I mistakenly separated the Tribunal Above that judges Israel according to the Torah and the Halacha from the New Tribunal of Mordechai Ha-Tzadik for the New Law of the Geula Shleima, as if they were two separate Tribunals, and Thank God, now it has been corrected in chapter 11. Before the Geula Shleima, it was called the Beit Din shel Maalah (Tribunal of Above, Higher Tribunal). After the coming of the Goel Haim, it is called the Beit Din shel Maalah shel Mordechai Ha-Tzadik (Tribunal Above of Mordechai Ha-Tzadik) but it is the same Tribunal as always, and it is one.

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The Goel Haim is teaching us the Book of the Stars of Abraham, our father, and we received the names of the Stars of the Redemption corresponding to the Double-Constellation: the Higher Tribunal of Mordechai Ha-Tzadik and the Great Tribunal of Mordechai Ha-Tzadik for all the nations.

One can ask, in accordance with the Signs, why the Tribunal is not called in the name of the Tzadik Haim since It is properly he who, as Goel, carries the title of Anointed Judge of the Kingdom of Heaven? This title of Anointed Judge, however, is general for all matters of the Geula Shleima and isn’t limited to questions of judgments of the Tribunal, for there are many matters of the Kingdom of Heaven and many are the purposes of the Geula Shleima. Nevertheless, since the Goel Haim is called in the name of Shofet (Judge) this indicates as well that he is Head of the Tribunal Above, Tribunal now in the name of Mordechai Ha-Tzadik. The logic here, in any case, is that of a Donkey and I do not know how things are above.

We might ask a few other questions such as: What are the differences in the parameters of the Final New Pact? What does the continuation of the Priesthood of Aaron Ha-Cohen in the Final Pact mean when, in truth, the New Priesthood is completely different and follows the parameters of the Completed Pact? Since the matters of the Geula Shleima follow the New Law how is this the continuation of the written and oral Torah of Tradition when, at the same time, the New Tradition is in many ways very different from the Tradition of the Sages, of blessed memory?

Indeed, we do not use, generally speaking, the Mishnah or Talmud or Poskim Rishonim or Ahhronim in order to conclude legal questions for the New Law, that is, we do not seek the ‘sources’ of the Halacha in order to know the decisions of the New law. Why?

In essence, the New Law is based on ‘New Mishnaiot’ that are revealed. (I hear the rabbis screaming but I’m sorry, that’s what they’re called, as well as the name Sefer Mishnat Haim.) For example ‘For conversion to the Altar of Judah, two Jewish testimonies are needed; for conversion to the Altar of Ephraim, it’s sufficient that the two testimonies be part of the Final New Pact. - This is a New Mishna for the New Law received in a dream of Noda in the name of Shor Ha-Bar, (Wild Bull or the Bull from Outside[36]) who comes to make precisions in the New Law.

Or for example: It is not the Rambam, the Great Eagle, who must establish for the New Law the new blessing on wine, but it is Mordechai Ha-Tzadik who must establish it. - - This is a New Mishna received in a dream of Solly Kamkhaji.

Or for example: from the dream of the Contract of the House of Prayer, I knew that tefillin are not used in the New House of Prayer. Clearly I need not study hilchot tefillin in order to know that in the New House of Prayer tefillin are not used! Likewise it would not help to study hilchot Succah to know that we make the Succah of the New Rite in the house and without schach (the halachic covering of the Succah, generally with tree or plant branches, with the halachic precision that its shadowing must be greater than the sunlight that can pass through it), for this is a new Kabbalah for the New Law of the Geula Shleima, received in a dream of Noda.

And so with the entire nussah (ritual version) of the New Rite, there is no direct relationship with the matbeot[37] of the Sages but it is based on the Completed Signs and on the redemptional prophecies. For example: ‘Thanks to EL SHADDAI, EL SHADDAI is great, EL SHADDAI is One’, received in a dream of Noda.[38] Or such as ‘Blessed is the God of Hosts who blesses the bread that grows from the earth’[39] received in a dream of Daniel Manigrasso. Or in the blessing received by me in a dream in Beersheva in 5750, ‘Blessed is the God of Hosts who made me His Bread’.

In short, these New Mishnaiot are from God Almighty and they issue from the Higher Tribunal in merit of the Goel Haim. We are Donkeys who receive what we receive; then we write down the reception as best we can in the New Tradition of the New Law. So is it undesired that we mix in our own intellect, at least not more than a simple and general idea so as not to confound ourselves with what has been revealed in the New Mishna. For the Tribunal that sends these New Things already knows the entire Tradition of Israel and all the laws of the written and oral Torah. So does it know that we are only Donkeys, not the Sages of Israel, especially in these first generations in the formation of the New Law and the New Rite. And that which I elaborate with my own considerations from the New Kabbalah are things that branch out from them according to my understanding of the New Mishnaiot themselves.

It is thus not that we are unaware, God forbid, of the Sources and their importance in the formation of the Halacha and the mitzvah of studying them for the sake of the mitzvah (le-shem shamaim) and their Sanctity (Kedusha); and if I desire, for whatever reason it might be, to know a halacha or the sources of a halacha, I ask an expert rabbi (I myself ask ha-Rav Raffael Peretz in Beersheva). The Halacha is the work of the rabbis, not mine. If to know a matter of the New Law itself I wait for a Sign or I ask for a Sign, because I’m a Donkey of the Goel, and the Goel is most expert of all in every aspect of the Tradition and in every aspect of the Geula Shleima.

Nevertheless, after receiving Signs, there is the work of putting things together, so to speak, explaining their reasons, and to place them in order and for this I have a tiny bit of intelligence that derives from the New Humble Brain of the Geula Shleima, I think. Then, if you understand my Donkey Sign-Language, I dress in clothing of the Lion of Judah and I bind my brain to the Mishna of Yehoshua bin Nune, and in that Sign, I understand something, sometimes. It’s also not permitted for me to avoid the truth that I studied 13 full years with the Tzadik Haim. His way with me also then determined essential studies of ‘New Laws’ but not called with this name (see Sefer Ester 7 – 13 years with the Tzadik Haim before his demise) and with just that ‘force’ given to me by the Teacher Haim was I able to receive the Mishna of Yehoshua bin Nune.

One asks: But the Mishnah was already closed almost 2000 years ago and no new Mishnaiot were allowed to be added? We answer: Yes, that’s true but the context of that closing concerned the Mishnaiot and their study in their orders in the Tradition of the Halacha; after the Tannaim came the Amoraim until the Talmud was closed (the Talmud Yerushalmi about 300 a.c.e and the Talmud Bavli about 400 a.c.e.) and after them came the first Poskim etc and all in the gigantic process of the Halacha in accordance with its principles and studies. The New Law of the Geula Shleima, on the other hand, is not a New Mishna of the Halacha but a New Mishna of the New Law; as the New Law itself is New so too the New Mishnaiot are New and they regard the New Sanctity (ha-kedusha ha-hhadasha) of the Final Pact. There is no contradiction, this is in its category and this is in its category.

This is the essence of why we do not and must not mix together decisions of the Halacha based on the parameters of the first Kedusha and decisions of the New Law based on the parameters of the New Kedusha of the final name ‘EHEYE’. It is for this New Purpose that there returns the Mishnah of Yehoshua bin Nune, In an Historical Bridge, so to speak, from the desert of that time to our present time, to give us the way to study, to put in order and to judge the New Generalities of the New Kedusha for the New Law.

You are surprised; How is it possible that great and holy Sages from whom every breath is filled with the wisdom of the Torah and its Sanctity there need be made a ’bridge’ to overpass an interval between the Mishna of Yehoshua bin Nune and between simple Donkeys as are we? This I’m not going to answer; these are marvels of Ha-Shem Baruch Hu, and I am Talmid of the Final Goel Haim who rides on a Donkey and on a Wild-Ass son of she-asses.

It may be asked, however, why we use the term ‘Mishna’ in the first place (in truth we do not use it very much but it’s there). The main reason is that it’s a ‘binding point’ of the Oral Tradition, as said, a ‘bond’ that makes a long historic ‘bridge’ from the Mishna of Yehoshua bin Nune to the New Law. For this reason the Book that includes in it all the New Things and the New Mishnaiot is called Sefer Mishnat Haim. The essence is that all the powers of the Oral Torah are in the hands of the Goel Haim, the Anointed Judge of the Kingdom of Heaven. He judges them and he sends us the dreams according to necessity for the work of the New Law. And I’m a Donkey and we are Donkeys who eat the Bread sent and what kind of decisions might we make about Tefillin or the New Succah or the orders of the New Altars of the House of Prayer and the rest? It’s not our work to make up new things from our own heads!

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The taryag (613) mitzvoth of the Torah remain for their study but most of the positive commandments do not return in practice (see Sefer ha-Mitzvoth of the Rambam) such as the sacrifices (only in part, see note), the clothing of the Priests, the Instruments of the Temple and the laws of the Priests etc. The negative commandments of the Torah such as idolatry, assassination, stealing, adultery etc. and their branches in the Torah and their ‘fences’ made by the Sages remain with only new explanations according to the spirit of the times for the New Law.

We have explained in the Introduction to the New Law that most of the New Laws do not concern 9 of the 10 commandments but only the fourth of Shabbat in which are included the Holidays, keeping them and practicing them, according to the Lunar Calendar of all Israel. Shabbat and the Holidays, Pesah, Shavuot, Succot, Shemini Atzeret, Rosh ha-Shana, Kippur, Purim and Hhanukah. however, are renewed with completely different Rites and even New Contents without, however, losing sight of all the traditional meanings. The other laws and questions of the Commandments are only renewed with new explanations.

Concerning these Holidays and their prohibitions in the Tradition, such as of the Sabbath and its prohibitions etc. there was a dream of CarmineSaul (Paolo’s brother) that made this point: the level of the New Sanctity is lighter than the first Sanctity of the Halacha, as, for example, a difference of 12 volts to 220 volts (see explanation in Introduction to the New Law). Also for Shabbat the emphasis is on the positive actions, and we don’t decree, for example, muktze[40] or berur[41] on foods eaten and there are many ways to lighten the prohibition of Shabbat without profaning the Sabbath. This lightening of the Halacha is for the sake of Jews on the Altar of Judah and the New Jews on the Altar of Ephraim according to the spirit of the new times. Yet all those who keep the halachic Shabbat gain a great blessing.

There are thus New Mishnaiot for the New Law and there are a great many Jews who do not go in the way of the Halacha and they need the New Law with its New Spirit for the times of the Geula Shleima. It is, however, difficult now in this time for the rabbis and those who go in the way of the Halacha to understand the New Things of the final New Pact, in the same way that it’s hard for them to understand the prophecy itself of the New Pact of Jeremy.

This is their problem until they will know and understand that God Almighty chose the Final Goel, Haim. They do not yet know that the Final Goel is not the Mashiah ben David but is the Universal Anointed Judge of the Kingdom of Heaven for all humanity, for Israel in all that which pertains to Israel and for all the nations of the world.

In this time of the revelation of the Completed Signs, the rabbis are so distant from the prophecies of the Geula that Jeremiah’s prophecy of the New Pact itself seems completely strange in their eyes. It has also been impossible to understand the thoughts of the Holy One Blessed is He, and the people of Israel is the instrument through which the necessary passages pass in order to establish the Geula Shleima, both the negative reasons and the positive reasons.

 

We are nothing compared to His will. When we do His will we are vessels to His kindness and if we do not fulfill His will we are recipients of His punishment. And if in doing His will, we would be saved somewhat and all the nations would be destroyed, so we could not be a light unto the nations. And if it were only in not fulfilling His will, then we wouldn’t be children of Abraham, Isaac and Jacob. And if it would be only in fulfilling His will and we received His goodness, there would be no comprehension from the masses of people, and all would say that He showed favoritism to Israel.

Therefore Israel is forced to fall and to receive its punishment, until the others see that God is just and doesn’t have favoritism. And thus how might we have eaten the fruit of the Tree of Life, until we had eaten what is prohibited from the Tree of Knowledge of Good and Evil and were cast from the Garden. What are we and what is our life, or the advantage of man over the beast? Naught, for all is vanity. Our thoughts are not His thoughts and our ways are His ways, and in the end we can establish nothing except for that which are His ways and His thoughts, and we bray all of us as Donkeys and know our place.

The light must be extended to all the nations, even of the children of Ham there are those who must and will be saved and many from the children of Japheth, and many from the children of Esau must and will be saved and many redeemed from the children of Ishmael. And the children of Ephraim, the Lost sheep of the house of Israel of the Ten tribes of Israel, will exit from the nations in which they were assimilated and return to Rahhel their mother, for if not so Israel, our father, will not rejoice and Rahhel, our mother, will not be consoled from her tears, and the prophecy in Ezekiel 37 will not be fulfilled that they become one tree in His hand, Blessed is He, and without such there is no Geula.

He, blessed is He, created innumerous stars and to each one He called a name, and each one is a entire world filled with its inhabitants. Yet only this earth did He chose, and He chose Abraham, Isaac and Jacob and Moses His servant, and He gave His Holy Torah on Mount Sinai ‘and what are we’? For the advantage of man over the beast is nil and all is vanity and in the end naught will stand, except for His will and those who merit in fulfilling His will, and the Almighty will rejoice in all His deeds that He has done. And we, what are we?

Rejoice in the night My people, and let us exalt His name together, for He fulfills His will, until Ha-Shem will be One and His name will be one. And He chose the Final Goel, the Jacob of History in mourning for Joseph and the splendor of Israel in his re-finding him, for Joseph is still alive and the children will return to their confines. Renew the Pact, for our Torah has been profaned with foreign gods, but He has already been our husband from Sinai in the merit of Moses and in merit of our first fathers, Abraham, Isaac and Jacob. For He has already taken Himself to be our husband and it will not help to give us a divorce, because He has already promised in His holy name to be our God, and He displaces the stars, and waits with Divine Patience until the sacrifice of His chosen people has been accepted, and then we arise in our resurrection, and we return to our land, and we exit from exile.

He chose our redeemer to keep us in existence and in the chamber of Heaven He hid His chosen one whose name was created before the creation of the world for our benefit when the time would come, and we believe in Ha-Shem and in Haim His servant, as we believed in Ha-Shem and in Moses His servant after the splitting of the Sea Yam Suf for all the generations. Ha-Shem, so to speak, is waiting for us, in His way and in His thought, until we are His for a nation and He is our God, and we will live before Him forever. And His Torah will be inside us and His will be written on our heart, and we will know how to distinguish between what is pure and what is impure and between that which violates the Pact and that which maintains the Pact and guards it.

Renew then the parameters of the New Kedusha in the splendor of the Final Pact, for the Anointed one from Him did not come of His own desire but God’s desire is successful in his hand, not to render impure what is pure, but to open our eyes to recognize that which is impure and who is impure and what is pure and who is pure. And to have mercy on those impure and to worry about their purification and to have mercy on those who are far from the spirit, that their spirit return to Ha-Shem, and to be charitable to orphans and to widows and to poor people and to the ill and to the depressed and to those who go against their souls, for we are the people of Israel and we must be straight and upright before Him, Blessed is He, to understand His will, and to fulfill His desire: To love that which He loves and to hate that which He hates, to love charity and a heart of mercy and compassion with clemency, and to be pious in loving His creations.

Israel knows but doesn’t understand; it knows that Ha-Shem created us all but it doesn’t understand that we are all one flesh.

And to Zion comes the Goel and to those of Jacob who have repented and who believe in the Splendor of the Final Pact brought by the Final Goel chosen servant of the Geula Shleima. They will understand that the ‘conditions’ of the Torah had been distorted and our little sister was wounded and was sold as a captive among the Egyptian gods and in a great false light of unfounded hope had she betrothed her spirit. And the Goel comes to Zion with compassion and love for the people of Israel, to purify us from the impurity into which we had fallen, to remind us of the simplicity of faith of our soul who awaits those of simple ways of truth to correct our Pact upon the ancient Pact to be complete in both. For only then will the Torah of Ha-Shem actually enter us and in our hearts will be written His laws, and the hearts of fathers will be reconciled with their sons and the hearts of sons with their fathers in the Tradition of Elijah the Prophet, of blessed mentioning, in the power of our Holy Torah, the Torah of Moshe Rabbeinu, servant of God, renewed for the coming generations in the hands of the Goel Haim.

For now rejoice my people in the night, for I am a Donkey, A Loaded-Donkey with all the Signs of the News, and it’s hard for me to hear the News of the world and upon me are the news of the Stars of the Redemption. My holy Teacher asked me (in Solly’s dream), “Who am I?” I answered, “The Teacher is the Goel, even if only a few know it until now”. For it is the way of Ha-Shem for our benefit in the end and awesome are the ways of God on the children of Adam. My Tail wiggles, arises and descends, and my long ears listen and I’m amazed at the ‘contradiction’ of the times, and I am astounded by the events, in their hidden virtues but we see also those hateful to our heart. In the end, however, all will be cause to a blessing of peace.

For Ha-Shem has chosen the Final Goel Haim, and it was said in a dream that the meaning of the name Haim is ‘peace’, and from dreams of the Higher Tribunal there are very harsh decrees against the enemies of Israel. Many haters of Israel and of Jews amongst Muslims will be destroyed but it will be good for the other Muslims Many reshaim of the children of Esau will die but there will be saved those good who love the Jewish people. And the precious ones of Ephraim will come and return to their home.

The people of Israel will be purified from its errors and it will emerge itself in a mikveh for its purification and will be healed inside and its heart purified and will recognize God’s choice of the Goel Haim. They will know the Judge of the Kingdom of Heaven whom they are searching for, and the New Prophecies of the Angel of the Pact will be heard, for he has come, behold he has come, the word of God.

I am but a Donkey with Three Eyes, blind and deaf as the Meshullam the servant of God, and I ask of you from the force of my pen, be patient in judging, for not in vain God Almighty has, so to speak, ‘renewed’ His name in the final name ‘EHEYE’ in the New Sanctity and in the Splendor of the Final Pact, in the New Law, with a New Humble Brain, in the New Rite with a New Spirit and new levels in the attributes of goodness and on the Steps of White Marvel. The New, True Kabbala for the Banquet of Big Fish Leviathan is being revealed, and He chose the Tzadik who suffered for the terrible decree on the world, and in his death God Almighty brought the Goel to the children of his children for His name sake with love.

Rosh Adar 2, 5760, Busnago, Italy.

 

Chapter 13

The Sign of the Anointed Judge of the Kingdom of Heaven, the Goel Haim who brings also the Sign of Mashiah ben David

 

In the future King Messiah will stand up and return the Kingdom of the House of David to its prior government, and he constructs the Temple, and he gathers in the dispersed of Israel, and all the laws return in his days as they were before; sacrifices are brought, and shemitin (the Sabbath of the land every 7 years) and Jubilee years ( the 50th year after 7 shemitin) as their mitzvah in the Torah (hilchot melachim 11-1)

And if a King from the house of David meditates in the Torah and practices the mitzvot as David his father, and he demands all Israel to go in its way and to be strong in it, and he fights the wars of God, he is then considered Messiah, and if he is successful and built the Temple in its place and gathered in the dispersed of Israel, he then is certainly Mashiah, and he will correct the entire world to serve God united as it states ‘For then will I turn over to the nations a clear tongue that they all invoke the name of God to serve Him united (Zephaniah 3-9) (hilchot melachim 11-8)

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After having established the correction concerning the Tribunal of Mordechai ha-Tzadik, we can now relate to certain corrections of these important words of the Great Eagle. Not that there are words of his that represent errors on his part, God forbid, but for several reasons, it’s impossible that there not be confusion on just about everything said about King Mashiah of Tradition.

As explained until now, the confusion is in the Tradition itself due to the lacking Kabbalah of the Geula Shleima, a Kabbalah that doesn’t arrive until Ha-Shem Baruch Hu has chosen the Final Goel and the Completed Signs come into the world and are given and explained by the Sign of the Donkey who eats Bread. Thus the words of Tradition are not clarified until then, and also the task of the Rambam, peace be with him, to speak of Halacha concerning King Mashiah ben David cannot but cause confusion. He is very brief and succinct as much as possible but it’s impossible that also in his holy words there not be measures of that confusion which is of the Tradition itself, all due to the missing Kabbalah which is decisive.

For reason of that missing true and final Kabbalah, stands the very essential and all important difference between the Sign of the final chosen Goel and the Sign of the Mashiah ben David. This fact is representative of the most essential confusion, and the other confusions derive from it. We can now clarify by way of the ‘clear tongue’ that descends together with the Completed Signs, what is stated in the Talmud that the name of ‘mashiah’ is of the 7 things after Torah, Repentance, Gan Eden, gehinam (hell), the Temple and the Throne of Glory that were created before the creation of this world. This is true Kabbalah and is not to be doubted but nevertheless also in this the words themselves of the Rambam that in all things concerning the final Messianism the Sages had no Kabbalah, and that these things are ‘closed’ also to the Prophets, and no person knows them until they will be.

We thus have before us a true Talmudic Kabbalah for its contents but because of the missing final Kabbalah of said messianism there remains the impossibility to clarify, to know and to understand what exactly is spoken about and what ‘position’ is referred to with the ‘name of the Mashiah’. It’s also a contradiction, for if you want to say ‘the name of the Mashiah’ refers to the Mashiah ben David, how will there be only one name, if he is in the world and the mission passes in heredity from generation to generation and is thus not one person with one name.

The final true Kabbalah clarifies about whom is spoken and what mission is referred to and it resolves the contradiction. When the Talmud speaks about Mashiah and even more so about King Mashiah it is not exact. Without the true Kabbalah all is confused. After the reception of the final Kabbalah there are certain matters brought in the Talmud that can be resolved but not before. Many things said about the Mashiah refer in fact to the Goel and this is the truth that will remain in time. The Goel Haim is in his ‘chamber’ the Kingdom of Heaven after being resurrected from the dead. The position of the Mashiah ben David must be in the world.

The great level spoken about is a marvelous and universal level difficult to imagine. It’s alluded to among the 7 things without explanations but if one meditates a bit on the level of the name of the Anointed one being created before the world, he can understand that it’s a part of the Design of God Almighty in the Geula Shleima for the world which cannot refer to one person in the world. As the Torah itself and the other essential elements of the purpose of Creation so the Final Goel is part of that Design and so it is for all the generations once he has been chosen.

Spoken of is a man revealed in a very particular generation for all the generations after him. As Moses who was the first Goel is one person and his name is established for all the generations in the eternal Torah. All the words and deeds of Moses, however, in the written and the oral Torah pertain to the first redemption.

The mission of the Final Goel Haim pertains to the universal final Redemption. He is the ADON that you are waiting for who suddenly, after his death, comes unto his chamber in the Kingdom of Heaven. He is not King Messiah but the Anointed Judge of the Kingdom of Heaven. He is a Yemenite Jew from the Tribe of Beniamin. The Mashiah ben David must be in the world and will have a position in the Third and Final temple at Jerusalem. These are two different and separate positions but the traditional confusion mixed them up. Generally, confusion may be with two things that have some similarity but here it is hardly so. The Goel is the Anointed Judge of the Kingdom of Heaven. Compared to him the Messiahs that will be are Donkeys, Donkeys of the Goel, and will be under his authority. Could the Tradition not have at least distinguished between such different levels as Goel and Mashiah?

The answer is that it was not possible without the final Kabbalah and only the term Mashiah ben David was ‘available’ in the Tradition itself. There is a relationship, as we are explaining it, that the Mashiah will be under the authority of the Goel but without the knowledge of the concept of Goel, it couldn’t be imagined and the messianic and redemptional prophecies could not be explained properly.

Without the knowledge of the two positions, Tradition could not have explained either the separation between then nor the bond between them. That affirmation of ‘the name of the Mashiah’ was a true reception from the Sages in Oral Torah but it was unexplainable because it’s not Mashiah but Mashuah (Anointed) and the final Kabbalah was missing.

This demonstrates the incredible wisdom of the Rambam, peace be with him, in declaring that concerning all these matters there was no Kabbalah and even the Prophets had no Kabbalah in these matters for the Sages to receive. The words of the Prophets are true but without the final Kabbalah they could not be understood and the Sages at best explained the verses but what issues is not Kabbalah, only differences of opinion and confusion. Why was it all so hidden? Because Ha-Shem Baruch Hu hid them until His choice of the Final Goel at the time established by Him and not before. They were not hidden by men. They were hidden by Ha-Shem and He did not open the Keys to understand them and therefore ‘no one knows them until they will be’.

When, however, the Keys do come, then can we know their meanings and explanations and the Sage of Fustat promises that we will then know on what the prophecies were alluding to.

The prophecy that probably more than any other alludes to the separation between Goel and Mashiah ben David is Isaiah 5-6:

A child has been born unto us a son given us and the mission will be on his shoulder, and his name will be called Marvelous Counselor, Potent one of God, a father for always, Prince of Peace, to increment the mission (of the Final Goel in the Kingdom of Heaven, and it is this that gives) peace without end (from above) on the ‘throne’ of David and on his kingdom (in the world, and it’s a Sign to the Anointed Judge of the Kingdom of Heaven who sends the Completed Signs in order to prepare it (the position of the ‘kingdom of David’ in the world) and to support it in justice and righteousness (the Goel from the Kingdom of Heaven supports it and maintains the promise that the ‘kingdom of David’ in the world always be according to justice and righteousness) from now and for always (for the Goel is already above death, after his resurrection from the dead, and has been given the position of Anointed Judge of the Kingdom of Heaven, and thus his is the mission that promises success forever for the generations) the jealousy of the God of Hosts will do this.’ (the entire matter, the establishment of the mission of the Goel in the Kingdom of Heaven and the continued existence of the mission of the ‘kingdom of David’ in the world, and the relationship between them necessary for that continued existence of the ‘house of David’ is the jealousy of the God of Hosts, for He alone has done all this for the sake of maintaining the truth of the prophecies and His promises for the benefit of the children of Israel and for the good of humanity, notwithstanding all the stiffnectedness and stubbornness of people.)

Some other allusions in this prophecy: ‘a child has been born unto us, a son has been given us’ – I’ve already mentioned that in the first years of the Completed Signs there were dreams in which the Teacher Haim was seen born and he quickly grew to be a child and then spoke as a man although still in the form of a child. Those dreams came to place the position of the Goel Haim in conformity to this very essential redemptional and messianic prophecy. Why as a child? Being the Goel does not relate to age? But as a new born baby from his mother’s womb was at first totally hidden in his mother’s womb and only when he is born he comes out into the light of the world and all see him and there is great happiness for him, so too in the process of the ‘birth’ of the Goel Haim in the eyes of humanity; for at first no one knew anything of him, as if hidden in the mother’s womb, that is, in his hidden chamber in the Kingdom of Heaven, and with the revelation of the News of the Geula Shleima and all the marvelous News that is revealed with him, until he becomes recognized as the chosen Goel, it is as if he is a child born unto us, and with sudden surprise and very quickly people desire to know the Signs of the Goel and to know him and his teachings, and the more that they know of him so he rapidly grows in their eyes as a new-born boy who quickly speaks to them as a full grown man, and they understand in a short time that he is a ‘son’ who carries his name that remains in time.

‘and the mission will be on his shoulder’: The Mission, with the definite article, as the Kabbalah of the Sages, ‘the name of the Anointed one’ was created before the creation of the world, the mission that all are waiting for, the mission of the person alluded to in Malachi, suddenly will come the Master that you seek (Malachi 3-1) In this prophecy is alluded to 1) that he comes unto his position immediately after his demise (and there is no other pshat (meaning) that has any sense) 2) his ‘chamber’ alludes to the Kingdom of Heaven, for he is after his death and after his resurrection in the Kingdom of Heaven, and his chamber alludes to the special chamber in the Palace of a king in his kingdom, this alludes to his position as Anointed Judge in the Kingdom of Heaven, the Judge who directs and counsels and teaches in all matters of the Geula Shleima 3) ‘on his shoulder’ demonstrates that he is one man and the whole mission is in his responsibility and in nobody else’s.

‘and his name will be called Marvelous Counselor, Potent one of God, a father for always, Prince of Peace’ – he will be called (although grammatically ‘he will call’, Ha-Shem will call him by these attributes so that he be so called by people in the world) in the future, a continuous time, and not a vav that changes the future tense to past tense; Ha-Shem calls him in the name of Marvelous Counselor, Potent one of God, etc. the Goel is called such but it’s not the name of a person; his name is Haim, but these are attributes of the Goel Haim in his Mission and they have meaning. This is the hidden meaning in this prophecy of the ‘potent one of God’ properly, for from this term we know without a doubt that these attributes are not the name of the Goel but attributes of the level of his mission and the exalted powers that are given him in order to fulfill the prophetic expression ‘and in the desire of God will he be successful (Isaiah 23-10). Therefore the vav is not of the past but his continued actions, for as the time moves forward in the coming generations it will be revealed ever more that the Mission is on his shoulder and that he is truly Marvelous Counselor with powers from God, and thus humanity will come to love him more and more as a father for all times, and that he is Anointed from God Almighty to be the Prince of peace for the whole world.

And this is the meaning ‘to increment the mission’: the mission of the Goel Haim in the Kingdom of Heaven grows continuously and there will not be any diminution of it as time goes on because the dominion of evil in the world will be destroyed while faith and blessing will become always stronger, ‘for all will know Me from the smallest to the greatest’ (Jeremiah 31-33) and ‘for the earth will be filled with the knowledge of God, as the waters that cover the sea’ (Isaiah 11-9); and they will believe in God and in His chosen Anointed one of the Kingdom of Heaven.

‘To increment’ ‘le-Marbeh’ – the letter ‘mem’ here is particular (the ‘mem in Hebrew has two forms, one open and one closed; when a mem begins or is within any word, its form is open ( î ); when a word finishes with a mem, its form is closed ( í ). Thus the mem in le-marbeh should be an open mem but instead it has been received in Tradition as a closed mem. This contains an important allusion concerning the incrementing of the mission of the Goel Haim in the Kingdom of Heaven. The closed mem refers to Malchut Ha-Shammaim, the Kingdom of Heaven; the mission of the Kingdom of Heaven is called ‘closed’ because it is hidden above and is not a physical existence in the world such as a Palace that can be entered. In this hiddenness, alluded to with the closed mem, belies the secret of its constant growth and incrementing, for also in the future the Goel Haim remains ‘hidden’ in the Kingdom of Heaven and for the most part he reveals himself by way of redemptional dreams or true visions (and only rarely descends to reveal himself directly to someone in the world, but even in those cases he afterwards ascends again above to the Kingdom). This then is the secret of the always incrementing mission of the Goel Haim, his remaining always in the Kingdom of Heaven. If, on the other hand, he would descend and speak directly with the masses and remain in the world that would be cause to a diminution, God forbid, for reason of people’s errors in derech eretz or otherwise or for many other reasons unnecessary to define. Therefore the mem is closed and this assures that the Mission of the Goel Haim in the Kingdom of Heaven will increment always as time goes on.

 ‘and for peace without end’ – in the same way that the mission of the Goel Haim increments as time goes on, so does it increment peace in the world; but the essence of the coming peace to what in tradition is called the ‘kingdom of David’ since the messianic peace around the ‘house of david’ is the central pillar of peace that establishes all the parameters of true peace in the world.

For if we imagine peace among the nations themselves yet with those who are not at peace with Israel, such is not called peace notwithstanding how extended it may be. On the contrary, if, as the Sages exclaim ‘all the nations hate one another but all of them together hate Israel’ how would it be if all the nations loved one another but there were those who hated Israel? We say hhass ve-shalom, God forbid it that there ever be such a peace!

From this we can understand what is meant here that the peace spoken of is ‘on the throne of David and on his kingdom’ for it is this alone that gives a true existence to a true universal peace. From this will be understood the continuation of the prophecy and its bond with the mission of the Goel Haim and the fact, as received, that ‘Haim means Peace’. His mission, as explained, is in the category of Marbeh Ha-Misra and that it will increment ever more as time goes on, as it becomes known that the Goel Haim is the chosen Anointed one of God to be ‘Marvelous Counselor, potent one of God, a father for always, Prince of Peace’ for all the nations, and it is he who establishes the Pact of Peace in the world, by way of the peace established for the throne of David and on his kingdom.

Therefore the chosen Anointed Goel is responsible, since the responsibility is all on his shoulder, in his mission in the Kingdom of Heaven from where he prepares the terrestrial kingdom in the world on the ‘throne of David’. For he looks at all matters concerning it, and he sustains it, and makes sure that it conducts itself with justice and righteousness and in the ways of peace and in derech eretz and in the ways of the Torah and mitzvoth and the fear of God, so that the internal peace reside in it as well as the external peace for all times. It is in this way that the peace between the nations will be a true peace and they will be in a bond of true peace with Israel for always.

‘on the throne of David’ – obviously there is no longer any ‘kingdom’ in Israel and there is no king and there is no throne. The matter is taken up below to redefine the terms in the clear tongue. For now let us say that it speaks about the mission that will be when the Final Temple is built at Jerusalem. It is the particular mission of the Head of the Altar of the Greater Israel brought in the Completed Signs as the Sign of the Donkey who eats Bread. This is as the Sign received by Solly Kamkhaji in 1990 in Beersheva of the Tzadik Abuhhatzeira (Baba Sali) who said to Peretz, Ah, you then are the Donkey, Mashiah ben David.

The Donkey who eats Bread, in the second period of 6 years of the first twelve years of the Completed Signs, receives the Messianic Signs of the Donkey, Mashiah ben David for the Altar of the Greater Israel, as well as the Messianic Signs of the Donkey, Anointed Priest for the Altar of the Anointed Priest, and the Messianic Signs of the Donkey, Anointed Priest of the Altar of Judah, and the Messianic Signs of the Donkey, Mashiah ben Yosef for the Altar of Ephraim, as well as the Signs of the Donkey, Universal Priest on the Altar of Malchitzedek, as well as the Signs of the Donkey-Prophet on the Altar of the Prophet, and the Signs of Donkey-Chief of the School of the Rose, the School of Ester and the School of the Yellow Rose and then the Signs of the Donkey-Whale on the Altar of the Leviatanit.

These are Completed Signs that must descend into the world so as to remain in the world for the future. The Donkey is needed to carry these titles at least for a while until they are established in the Final New Pact in writing. These are very weighty titles that can be felt in the third Mazal of Big Fish Leviathan ‘The Weights of the Donkey’. The Donkey himself is not the Mashiah but the carrier of Messianic Titles and many other redemptional titles so that they become fixed in the world. Afterwards, when they are firmly established, the Donkey no longer carries those titles and goes on eating the redemptional Bread for other redemptional purposes. The Sign of the Donkey who eats Bread, however, never goes away for two main reasons, at least. One essentially important reason is because the humility of the Donkey is part of the Geula Shleima and those who will have messianic positions in the House of Prayer will have to remember that they are donkeys and not think themselves to be ‘something’ or ‘someone’. The second reason is that of the Altar of the Greater Israel which in the time of the Temple will be the organization of diffusion of the Geula Shleima for the world with hundreds of important tasks.

September 12, 2012: I add here a note. The main meaning of ‘kingdom’ is ‘Government’ in our times. The main meaning of ‘the house of David’ is the ‘House’ of those responsible for the Jewish people. The essential prerequisite that Israel have a Homeland and its own government actually fulfills the requisite of ‘there is no difference between the Messianic Days and the coming world except for being ‘subjected’ to other reigning powers. (àéï áéï éîåú äîùéç åòåìí áà àìà ùòáåã îìëéåú ìáã) Thank God Almighty, the Jewish people is in its homeland, eretz Yisrael, and this will never again go away. This is the basis of the House of David and the Kingdom of David, the Land of Israel and the Government of Israel. Afterwards all will know of the Completed Signs of the Geula Shleima and all those who merit will be in this faith, also those of the Government. It will be this fact that assures that all matters of the Geula Shleima WILL REMAIN IN THE HANDS OF JEWS, THOSE RESPONSIBLE FOR THE NATION AND WILL NOT BE STOLEN BY OTHERS OF THE OTHER NATIONS. It may be somewhat difficult to imagine this now but in any case the first essential context of the ‘kingdom of David’ has already been established with the State of Israel in the Land of Israel. And what we are speaking about in conjunction with the Messianic Positions whether of the Altar of the Greater Israel or the Altar of the Anointed Priest or the Altar of Judah will be in the context of the New Redemptional House of Prayer, the Third and Final Temple.

Perhaps there is an allusion in Tractate Succah 52: Who are the Seven Pastors (øåòéí) David is in the Middle: Adam, shet and Methusalem are on his right: Abraham, Jacob and Moses are on his left: - - allusion The Sign of the Donkey, Mashiah ben David is the Head of the Altar of the Greater Israel, on the Fourth Floor, the middle Floor, of the House of Prayer. Etc. (the rest is to study).

We’ll continue, God willing, in the next chapter to explain the bond between the Anointed Judge of the Kingdom of Heaven and the Messianic Mission of Mashiah ben David.

 

Chapter 14

In the future King Messiah will stand up

 

In the future King Messiah will stand up and return the kingdom of Beit David to its former status, and will build the Temple, and gather in the exiles of Israel, and all the laws will return in his days as they were formerly. The sacrifices will be made, shemitin (the Sabbath of the land every 7 years) will be kept and Jubilees as commanded in the Torah (hilchot melachim 11,1).

And if a King from the house of David meditates in the Torah and practices the mitzvot as David his father, and he demands all Israel to go in its way and to be strong in it, and he fights the wars of God, he is then considered Messiah, and if he is successful and built the Temple in its place and gathered in the dispersed of Israel, he then is certainly Mashiah, and he will correct the entire world to serve God united as it states ‘For then will I turn over to the nations a clear tongue that they all invoke the name of God to serve Him united (Zephaniah 3-9) (hilchot melachim 11-8)

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We began to explain that it’s not possible to reach clear conclusions about ‘king messiah’ without the new, true Kabbalah concerning the chosen Goel Haim. So have we seen that the term ‘king messiah’ of Tradition, very often doesn’t refer, in truth, to the ‘messiah ben david’ but to the Final Goel. Due to this fact, the confusion is great because the Goel Haim is not the Mashiah and is not called Mashiah and will not under any circumstance accept even an epithet of Mashiah or even worse King Mashiah. It is thus hardly an exaggeration to speak of an enormous and historic confusion in Jewish Tradition around the term ‘mashiah’.

Not only the term itself stands in its confusion but just about all the messianic ideas that derive from this error are vague and inexact or are mystifications without ground to stand on. Tremendous is the halachic force with which the Rambam admonishes not to imagine that there is anything more than opinions in the words of the Sages on these matters of the Mashiah and that there is no Kabbalah even from the Prophets concerning them. And without a minimum doubt he declares ‘No one should occupy himself with these aggadot and let no one linger on the midrashot that speak about these matters or similar matters, and let no one consider them essential because they do not bring to love or to fear, and that no one calculate the end times, the Sages said, ‘let be blown away the opinions of those who calculate the end times’, but let one wait and believe generally in this matter, as we have explained (ibid. 12-5).

Thus the expression ‘In the future the king Mashiah will stand up’ is itself without any clear and finalized explanation. Who is it that stands up? If it is the Final Goel, the Anointed Judge, as we are explaining, then the term ‘king mashiah’ need be corrected. If it refers to the Final Goel, he is in the Kingdom of Heaven; if it refers to the Mashiah ben David, he is in the world. Or does it refer to both of them in the relation between the Goel and the Mashiah ben David? The Rambam, however, is speaking about the Mashiah in the world and thus there can be no clarity in this matter.

Aside from this source of confusion, there must be some clarification of the ‘times’. The Donkey comes and works with the messianic Signs and we, I and my Tail and 7 Mains and our friends, are found in the middle of things, as David in the midst of the 7 Pastors (Ro’im) Adam, Shet and Methusalem on his right, Abraham, Jacob and Moses to his left. Also we are always in the middle. Hee-haw!

The Final Goel Haim was already chosen in 5742, 1982. And the count of the Completed Signs began Pesah 5743, 1983. From then on the Completed Signs descended and we received the Sign of the Donkey who eats Bread, and among his titles is the Donkey, Mashiah ben David. So was I commanded in the responsibility of the House of Prayer and in the Signs of the New Priesthood and the ‘messianic signs’ to be made.

Also the opening of the time of the Geula Shleima is a double-time of the Fourth Generation and I had the privilege to receive this preliminary Sign ‘Ba ha-Zman- (The Time has Come). This is the Sign sent by the Goel Haim in fulfillment of the prophesied mission of Elijah the Prophet, of blessed mentioning, that of opening the Geula Shleima in its time. And since my name in Hebrew is Peretz, this was also a prophetic Sign of Peretz, son of Judah and Tamar, who broke out of his mother’s womb with great rapidity for his great enthusiasm to announce the Final Redemption, in merit of the true Hidden Tzadik Haim from San'aa Yemen.

The Sign ‘Ba ha-Zman’ arrived a year before the Sign of the Donkey who eats Bread. The great privilege of receiving the Sign which belongs in essence to the Prophet Elijah was given me by the Tzadik Haim as his first Talmid for 13 years in Milan. The Sign ‘The Time has Come’, as the Double Sign of the Fourth Generation, is double. The time that has arrived is that of the News of the Geula Shleima and it is that of the prophecies of this final Fourth Generation. The Sign of Peretz from Judah and Tamar brings to the Signs of the ‘Kingdom’ of Mashiah ben David. After that I became a Donkey and in 1990 Solly Kamkhaji received the dream of the Tzadik Abuhhatzeira who says to Peretz, “Ah, you then, are the Donkey, Mashiah ben David”.

Thus whether for the sign alluded to by the Great Eagle, or for the words of the Sages that before the war of Gog and Magog a prophet will stand up to straighten out Israel and to prepare their heart, in the mission of the Prophet Elijah, of blessed mentioning, it’s not possible that the Donkey not be found in the middle. That’s why I often mention the Donkeys in the middle of the subjects spoken about so as to convince you that the Donkeys are here in the midst of it all. I’m not kidding. It comes up again and again; as I write the testimonies and the explanations, I can hardly get passed a text where the Donkey who eats Bread doesn’t enter in the midst of his eating the Bread of the Geula Shleima. Hee-haw!

It’s not such a simple matter, I understand. People think I’m kidding. And even when I do bray out some witty phrase, what I say has serious allusions behind it, of true and even messianic value. Also I am a Donkey who eats Bread between Adam, Shet and Methuselah on my right and between Abraham, Jacob and Moses on my left. It’s my destiny as a Donkey. A large part of the world needs to return to the faith of Abraham, and a part of the Orthodox Judaism went off course and as the generation of Enosh, they think that since the EIn Sof is too high for any comprehension, we need to serve Ha-Shem only when He is invested in Five Partzufim and Ten Spheroth Emanated from the Infinite One, and that He is as a ‘soul’ to them, and these interact among themselves to bear higher concepts and they meditate with great enthusiasm, hee-haw! what is written in the Torah (Numbers 18-13) ‘Be of a simple heart (tamim) with the Lord, your God’ and (Numbers 29-28) ‘The hidden things are to the Lord, our God, and the revealed things are for us and our children forever’. It’s part of the Donkey Sign to rebuke them and to explain that such a faith is not that of Abraham, our father.

There is an explicit Sign that the Donkey is in the Signs of Jacob, our father, (see Message to Arabs). I’m in the Sign of the Completed Donkey that begins under the Signs of Isaac, our father, and continues and is completed under the Signs of Jacob, our father, of the Geula Shleima in merit of the Goel Haim, the third and final redeemer, as he himself declares in Giordano’s dream, “Tell them that I am the Tzadik who is incarnated three times”.

 Among the tasks of the Donkey is to prepare the Tablets of the New Law of the Geula ha-Shleima. The Goel Haim is in the Kingdom of Heaven and doesn’t write for the world. The Donkey serves as the ‘secretary’ to take up the Signs and put them in order in writing for Sefer Mishnat Haim. I was seen in dreams with two Tablets of the New Law on my arms, as Moshe Rabbeinu, peace be with him, carried the Tablets of the Ten Commandments in his time. Moses brought the Torah to the children of Israel. The final Goel brings the New Law for the world and the Donkeys are in the world in the middle of everything.

They are to my left because I’m terribly afraid of Abraham, of Jacob and of Moses, and of every word said in relation to them and of the precisions of the Torah of Moses, magister noster. Adam, Shet and Methuselah, however, were before the Universal Flood when the age of mankind could reach a thousand years by God’s decree, and the relationship with them was of the Higher Goodness from the right, and only in God’s great mercy did He reveal in the Torah something of their times and their deeds.

Methusalah came in a dream to Noda between the Leviathan Nahash (serpent) ‘Akalaton and the Leviathan Nahash Bariah for a Correction of the nerves. From that Sign, Methusalah furnished us with some knowledge concerning the letters of the 13 new months of Big Fish Leviathan, in order to participate somewhat in the explanation of (God’s) great, hard and mighty sword in His punishing those outside Galaxy Stellar Serpents, and in His killing the Tanin[42] (Whale)that is in the sea. Behold, in merit of the Goel Haim, my Teacher who rides me, I’m also in the middle of higher things that depend on the Higher Goodness from God Almighty, Blessed is He.

In regards to Shet (Seth) that Ha-Shem has placed for me, I wish to mention Beniamino Perico[43] whose breathe from the air of his mouth are in the kisses of the world of truth, after the ‘accident’ of his death, and in a dream that Beniamino kisses as does the Teacher Haim. And certainly there are other allusions to him, to his merit and to his salvation of the Signs of the Donkey, just to let you know that I’m a completed Donkey and am in the middle of redemptional matters.

And what has the Donkey to do with our first father? Ah, don’t forget that I was in the Garden before him, ready to carry him around Gan Eden when he would be created. So don’t be surprised if again I’ve been sent after roughly 6000 years of weary wandering to correct what’s been missing from humanity until the coming of the final Goel Haim, the chosen man whose name was created before the creation of the world. Therefore am I a Loaded-Donkey with all these wonderful New Things, and you’ll be happy for this because there’s a great reward for you and for the world in that I had the privilege to be the carrier of the chosen son of Adam.

Pay attention to this verse, (Zachariah 9: 9) ‘Greatly rejoice, o daughter of Zion, shout o daughter of Jerusalem, behold your king will come unto you, a Tzadik of Salvation, he is poor and rides on a donkey and on a wild-ass, son of she-asses’.

Therefore rejoice immensely o daughter of Zion for all the Completed Signs that we Donkeys are carrying for you, o charming and loving daughter. You will receive Zion which itself means ‘Sign’. Shout out o daughter of Jerusalem with the Shofar’s sounding for the great felicity of the nation’s gathering, in that day of purification with the burning of all those books of a false tradition denounced in the Hherem Mi-Deoraita.

For only after the knowledge of the Completed Signs and after the recognition of the Sin of the End Time ( òååï ÷õ àçøéú äéîéí ) will you be able to truly recognize the Goel Haim, Anointed Judge of the Kingdom of Heaven. Then will you know your ‘king’ who is not a king but the Goel who sits on the Chair of the new and completed Kingdom of Heaven. The verse calls him ‘your king’ with those unavoidable terminological errors until the Geula Shleima but the Goel Haim does not permit that he be called ‘king’; he was against kings and even hated them, as he hated monarchies but was for democracy and social justice, supporting a democracy while limiting sins before God. He believed in a just government, not a ‘religious’ government in present day terminology, but where the heads and ministers are upright before God and fearful of sinning before the Creator, without corruption and just with money, not desirous of power and wealth, humble, with positive attributes trying to do good and to help people, as Queen Ester. The word ‘King’, the Tzadik Haim often said, was adequate for God Almighty alone, He is the King of the world, and only He is just in every His desire.

Thus ‘your king shall come unto you’ when you will know the chosen Goel, then will you see that the Teacher Haim is not a king but a ‘tzadik ve-nosha’ hu’, who in the world was a Hidden Tzadik, Head of the 36 Hidden Tzadikim, who served God in fullness and in humbleness and who suffered greatly in his life. He is filled with salvation for others for the immense level of Higher Sanctity that is upon him and in him, a holiness to which we have no true concept, yet his salvation is for saving others and purifying them from their sins and to redeem them from all errors of the past.

The Tzadik Haim was poor, especially in all his years in Milan until his death. I had the privilege of seeing, in his last year in the world, something that the Tzadik did only one time in all his life. It’s hard to describe the situation; after two very heavy operations and excruciating suffering, and without any desire to eat which added to the suffering, the Tzadik didn’t have the money to pay the rent for his apartment and also this upset him. With much difficulty he got up and left the house and we went in the car of a friend (M. from Cernusco) to the Jewish Community to ask for some financial help and they refused any aide. Leaving the Community, when we were in the street, the weakness of the Teacher was heart-breaking; he then lifted up his walking staff towards the sky and said, “Ribono shel ‘olam, (Master of the world) pay You my rent!” His wallet then became filled with the exact amount of money needed to pay the rent plus a coin which the Tzadik gave to the fellow who had brought us in his car, M., who was generous and had helped the Teacher on many occasions, before the Tzadik’s demise but who afterwards rebelled and became an arch-enemy of the Donkey.

This is to reveal something of the poverty that the Tzadik Haim underwent in his last 20 years in Milan. The verse alludes to that poverty of the one who would be chosen afterwards as the Goel of Israel and of the nations. He was poor.

That was in the world. After his death and Resurrection and his position in the Kingdom of Heaven, there’s another allusion to be understood. He is the third and Final Goel of Israel and of mankind but when he is chosen by God Almighty and the great revelation of the Geula Shleima descends to the very few pupils who knew and loved him, the poverty lies in the fact that in the entire world he is as yet unknown. As in a dream of Solly Kamkhaji in which the Teacher Haim asked Peretz, “Who am I?” Peretz with much derech eretz answered, “The Tzadik Haim is the Goel even if very few know it”.

The verse alludes to the Donkey who eats Bread. The Goel Haim is a Tzadik of Salvation, he is poor and rides on a donkey and on a wild-ass, son of she-asses. A Donkey is needed in the world to carry the news of the chosen Goel and to announce the Redemption and to prepare the writings so as to make him known. All was prepared by Ha-Shem Baruch Hu who saw the necessity of the Donkey of the Goel when that time would come. The Goel would be in the Kingdom of Heaven and the Donkeys would be in the world to receive the Completed Signs and to prepare them for the world. Even here you can see that the Donkeys are in the midst of it all. The Donkey of the Goel had been waiting in the Kingdom of Heaven and when the time comes he descends into the fortunate Donkeys who in their great faith work for the Mission of the Tzadik Haim.

If the prophecy had spoken of only one donkey, it would have meant that the Goel would have ridden on only one donkey, in which case people would have given personal importance to that one Donkey and they would have honored him, God forbid, and they would have praised him with praises worthy of humans and not of his kind, God save us, such as Rabbi or Hassid or who knows what. The Donkey is nothing. He’s only a Sign and a Sign-Bearer of the Completed Signs of the Final Redemption to carry them to people. Therefore the prophecy continues, ‘and on a wild-donkey son of she-asses’ so that we know that it’s not only on one Donkey who eats Bread that the Goel rides but on many kinds of Donkeys who desire to bray out the News of the Final Redemption and who work for the fulfillment of the Donkey-Signs. To them as well the Goel Haim sends dreams and true visions and teaches them and shows them whatever he desires to show them according to the merits and qualities of each one. For the Donkey is only a means and from the Donkeys are extended the means to establish the Completed Signs for the world.

This donkeyish, prophetic, priestly, messianic and marvelous introduction comes only to prove surprisingly that also in the words of the Great Eagle concerning the messianism of the house of David, enters the Donkey who eats Bread and he finds himself in the middle of everything and can’t avoid it. This is because the Donkey is from the Kingdom of Heaven, and he descends and brings down his Sign to earth when the Final Goel is chosen and those who love this Sign can themselves become Donkeys if they wish.

Don’t fall into error, then, to think me a messiah or a prophet; I’m not the messiah or a messiah or a prophet or the son of a prophet. I’m the Donkey who carries the Signs of the Messiah ben Joseph and who carries the Signs of Mashiah ben David and the Donkey with Three Eyes for Jews, Muslims and Christians and I eat with great gusto the Bread of the Signs and I announce the coming of the Goel Haim ‘the Master whom you are seeking’ and I organize the New Pact in merit of the Angel of the Pact, the great Prophet Elijah, of blessed mentioning.

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After I finished writing the above about the Donkey, Noda dreamed this morning that she was in her house and it was necessary to purify all garments. There was a material form and forms on paper that together appeared as an Anointed Priest. After this she was in a room all in white and on the table was the Closet of the Pact ( àøåï äáøéú) in wood and in gold. - -

This dream represents a completeness of the above explanations which allow us to understand more clearly the words of the Rambam.

It must at first be understood that the coming of the Goel is most essential in all that is spoken in tradition of Mashiah Tzidkeino. The Goel Haim is the Anointed Judge of the Kingdom of Heaven.

It must be understood that the Goel is not the Mashiah ben David, and the Mashiah ben David is not the Goel and there are great differences between them.

It must be understood that the Goel is in the Kingdom of Heaven whereas the messianism of the house of David is in the world, in the context of the House of Prayer of the Geula Shleima.

And the Donkeys are in the middle of it all; that’s good to know, especially in this Fourth Generation when hardly anybody knows anything about what’s happened and what’s happening.

It must be understood that we are in the final Fourth Generation in which takes place the great and terrible day of the Lord on the one hand and in which there is built the great New modern world Building on the other hand. Only at the end of the Fourth Generation (from 2047 onwards) will it be possible, God willing, to construct the Third and Final Temple in Jerusalem and in Beersheva.

All these represent the basis to understand the messianic questions but in order to feel deeply the marvelous News of the Geula Shleima a very strong faith is needed with the Temimut of the heart in the Resurrection of the Goel, the Teacher Haim, in the Completed Sign of the Resurrection of the Dead.

I hope now with God’s help to understand more of the very precious words of the Great Eagle, the Rambam.

 

Chapter 15

In the future King Messiah will stand up

 

In the future King Messiah will stand up and return the kingdom of Beit David to its former status, and will build the Temple, and gather in the exiles of Israel, and all the laws will return in his days as they were formerly. The sacrifices will be made, shemitin (the Sabbath of the land every 7 years) will be kept and Jubilees as commanded in the Torah (hilchot melachim 11,1).

- King Messiah (is not properly ‘King Messiah’, there will be no king and the Mashiah will be under the Final Goel, Haim. Thus the final explanation is that the chosen Anointed Judge, the Teacher Haim) will stand up (from 1982 and from Pesah 1983 for the counting of the years of the Signs) and will make return the kingdom of David to its former status (to bring down upon the Donkey(s) who eats (eat) the Bread of the Sign of the Donkey, Mashiah ben David. The Donkey brings those Signs which leads to the prophesied messianism of the House of David to fulfill those promised prophecies) to its former ‘government’ (to the unity of the heart of all Israel and the unity of the Tribes of Jacob and the dispersed of Israel (Ephraim) who return to the confines of Judaism) and he builds the Temple (the Goel Haim sends the Signs of the Third and Final temple that will be in Jerusalem and in Beersheva and announces the time in which the Temple can be built, a hundred years from the establishment of the State of Israel, 65 years of the Fourth Generation after 35 years of the State of Israel, after the promised ‘great and terrible day of the Lord’) and he gathers in the dispersed of Israel (a process that begins with the State of Israel and is then made possible for the Lost sheep of the House of Israel by way of the Completed Signs and the Correction of Christianity and by way of the Tribunal of Mordechai Ha-Tzadik when all the parameters both of Halacha and of the New Law) sacrifices will be brought, shemitin and Jubilees as all its mitzvah in the Torah (that is, the fulfillment of the Halacha, not its undoing, but the parameters will be new concerning the Temple and the New Law of the Geula Shleima, concerning sacrifices for example etc. etc,.)

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And if a King from the house of David meditates in the Torah and practices the mitzvot as David his father, and he demands all Israel to go in its way and to be strong in it, and he fights the wars of God, he is then considered Messiah, and if he is successful and built the Temple in its place and gathered in the dispersed of Israel, he then is certainly Mashiah, and he will correct the entire world to serve God united as it states ‘For then will I turn over to the nations a clear tongue that they all invoke the name of God to serve Him united (Zephaniah 3-9) (hilchot melachim 11-8)

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 ‘And if’ - somewhat difficult this ‘if’ but it alludes to false messiahs and charlatans destined to arise, as indeed it has been until now, or to falsely perceived messiahs, as the Rambam himself explains concerning Rabbi Akiba and his belief in Bar Kochba. The meaning: (when) there stands up a king from Beit David (the one who will be anointed according to the ‘messianism’ of the Completed Signs, Signs carried by the Donkey who eats Bread until that time comes) who meditates in the Torah and fulfills the mitzvoth, as David, his father, (that anointed one, even though he is part of the Completed Signs and the New Law and the New Pact and the New Priesthood etc., he is Jewish as every Jew – he studies Torah and fulfills the mitzvoth with the fear and love of Ha-Shem, as king David in his time) according to the written Torah and the oral Torah (for the splendor of the New Pact does not deviate from the holy Tradition of the House of Israel) and he will force all Israel to go in its ways and to be strong in it (it’s not a matter of ‘forcing’ but of giving over the Signs of God’s will in all matters, and it’s always desired that the Torah and the Tradition be studied and the mitzvoth fulfilled and that its depth be scrutinized, for there is no end to its wisdom) and he fights the wars of God ( the Signs of the Wars of God are essentially those inside the Jewish fold against the false Kabbalah of the Zohar and all that’s included in the Hherem Mi-Deoraita. And if it speaks of physical wars with Israel’s enemies, this is a military matter of Israel’s army. In any case there will be prophetic Signs received and these will be announced from the Altar of the Prophet but these matters of war are of the Fourth Generation because afterwards enter the periods of peace, God Willing, and as far as I know the Temple itself will not be built until that peace is universal.) this person then can be considered ‘Mashiah’ (the arising of a prophet before the War of Gog and Magog, as the opinion of the Sages, requires that a generation has to pass until the ingathering of the dispersed of Israel, that is, the Lost Sheep of the House of Israel for the most part in the ranks of Christianity etc. and there is time to do much towards the Geula Shleima until then) and if he does these things and is successful and builds the Temple in its place and he gathers in the dispersed of Israel, this is certainly the Mashiah (the true matter is that the messianism of the Sign of the Donkey, Mashiah ben David, continues, and this Sign works on the preparations for the announcements etc. until the time of the construction of the Temple, the House of Prayer of 7 Floors, 13 Altars and the Carpet of Islam, and a chosen Donkey at that time will certainly be the Anointed Donkey who eats Bread in the House of Prayer of 7 Floors etc.) and he will correct the entire world to serve Ha-Shem together (he brings all the Keys of the Reconciliation of the hearts and the correction of Islam and of Christianity and the New Reform in Judaism and the completed Signs and the Final New Pact and the New Clear Tongue that explains the prophecies etc. and all these things continue and are bound to the many large tasks of the Sign of the Donkey who eats Bread for the world, tasks that go on in time for between 400 and 500 years of the generations of the Geula Shleima) as it states, ‘For then will I turn over to the nations a clear tongue and all will invoke the name of God to serve Him united’.

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 (hilchot melachim 11-2) and whoever does not believe in him or does not wait for his coming, not only is he denying the other Prophets but the Torah and Moshe Rabbeinu. For behold the Torah testified to him, as it states, ‘and the Lord, your God will return your exile and will have pity on you, and He will return to gather you from all the nations - - - if your dispersed will be in the extremity of the heavens – from there the Lord, your God will gather you, and from there will He take you, and the Lord, your God will bring you - - - (Deuteronomy 30- 1 to 3). These are those things explained in the Torah and these include all those things said by way of the Prophets’ –

When I finished the above explanations, Noda woke up with a dream, a dream not simple by any means. In it she saw she was cooking a simple soup with pasta. The rabbis knew of this fact and they became angry saying it was food with hhametz (even though it was not Pesah) and that on this day for already quite a few years it was their minhag not to cook hhametz, and they rebuked Peretz harshly because of his lack concerning this. Peretz continued to say it was not Pesah but they insisted. Then an angel from heaven descended, he was all white with whiteness from above and his face was extremely serious and he said: all these additions of the rabbis have no value and they have no true existence. They must accomplish that which is from Ha-Shem in the Torah and not these kinds of rabbinical additions - -

What a nice, big, important and hard dream. Not always so easy the life of a Donkey, my friends, with dreams containing true things that come down from the Higher Tribunal. But here below if you tell them to perhaps most of the present day rabbis they’ll hardly like you very much. We are, however, the children of Israel and we must be straight with God Almighty, (Yisrael = Yashar EL – Straight or Upright with God) and not be afraid of human beings whose spirit is in their nose.

This dream came in a day proclaimed by the Sephardim at least for certain Synagogues (such as Ariel in schunat 9 in Beersheva that I attended for a certain period) a Ta-anit Dibur, a Fast of Speech. Except for prayers, psalms or Torah, no words must be spoken! I didn’t think too much about it; it seemed to me a fairly nice idea, so I even participated in it but not rigidly. At first I didn’t associate Noda’s dream to it until Minha time when I saw in the Synagogue some very tired out faces of people who didn’t go to work that day and remained in Beit Ha-Knesset all day saying psalms and whatever. They seemed much more worn out than on kippur. After Minha I began to understand that Noda’s dream was directly referring to such ritual innovations with a potent example of prohibiting the cooking of hhametz in a time not belonging to Pesah. Such a prohibition is forbidden by the Torah and is called an ‘addition’ to the Torah and it is not accepted above. The angel from above who descended was all white: this alludes to the New Law of the Geula Shleima to as to place this dream as a new Mishna of the New Law. The prohibition of ‘adding’ laws to the Torah, in any case is of the Torah itself. Who then is deviating from the Tradition in this period of history!?

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This dream is a good example of how we receive new Mishnayot and also of what is meant, at least in part, by the New Reform in Judaism. Here’s an example proving that many aspects of present day Judaism need renewal. There are some aspects that went wrong in the darkness of exile and afterwards that by way of the New Law, will be corrected also for traditional Judaism. The Tribunal of Mordechai ha-Tzadik, as explained, is one. Sold and bought here in Beersheva are the photographs of the Tzadik Abuhhatzeira and they are attributed with Sanctity and are handled with immense honor; this is an error. Yet we would, so to speak, be mistrusted for not having refrained from cooking hhametz even though it was not Pesah or because we didn’t tire ourselves out in the Synagogue all day in a Ta-anit Dibur not desired by Ha-Shem Baruch hu.

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This period of Yemot Ha-Mashiah (demonstrated in the Signs as a 100 year period from 1948 to 2047) is difficult in its mental closure among religious Jews and they wait for Mashiah Tzidkeinu but only a Mashiah Tzidkeinu who will justify what they want him to be, as they are! Not for a Mashiah Tzidkeinu who will reprimand and rebuke them for their errors and show them the total falsehood of certain doctrines filled with idolatry etc. which in truth must be removed and burnt out of the Tents of the children of Israel before Jacob can proceed to Bethel for the construction of the Third Temple. A Renewal that represents a great Reform in Judaism is needed for the times of the Geula Shleima.

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Whosoever does not believe in him or does not wait for his coming etc.

Faith in the final Mashiah that all are in truth waiting for and, as said in the Ikarim, will quicken the dead, is from the Tradition of the Torah and Prophets but the allusions are more in Prophets, and as stated, ‘Suddenly he will come unto his chamber the Master whom you are seeking and the angel of the pact that you desire’ (Malachi 4-2) explained in the Completed Signs to be the third and final Goel, as the declaration of the Teacher Haim himself (dream of Giordano) “Tell them that I am the Tzadik who is announced (incarnated) three times”. In terms of Sign-History he is the Jacob or more exact the ‘Splendor of Israel, as Jacob, our father, is the third and final Patriarch. The final Goel comes together with the Prophet Elijah, of blessed mentioning, as stated ‘the Angel of the pact that you desire’. The final chosen Goel brings the Completed Signs of the Geula Shleima and in those Signs are contained all the Keys to the reconciliation of the hearts of fathers to their sons and the hearts of sons with their fathers, and the Keys of the Pact of Peace, and the New Prophetic Tradition of this final Fourth Generation, all part of the Tradition of the Prophet Elijah that he gives over to the world with the coming of the Goel. Thus we understand from all this that the chosen third Goel is in the ‘category’ of Moses, the first Goel and the Tzadik Haim is the final Goel, and he is as well in the ‘category’ of the Prophet Elijah heir to the Hidden Tradition, and the Goel Haim is above death in his Resurrection after he has been chosen by God Almighty. And we believe in Ha-Shem and in Moses His servant and we believe in the mission of the Prophet Elijah that is separated from any other mission’ as written, ’Behold I am sending the Prophet Elijah’ in that only Elijah the Prophet, of blessed mentioning, did not die and arose wholly above.

Therefore we speak of the great faith in the final Goel, when it is known that he is the chosen one of God and when the greatness of his level will be known. See the allusion in the words of the Hidden Tzadik, Head of the 36 Hidden Tzadikim of his generation, Moses son of Maimon the Sephardi, ‘For behold the Torah testified to him, as it states, ‘and the Lord, your God will return your exile and will have pity on you, and He will return to gather you’ etc. The Torah testifies to that which the Lord, our God, will do and the Rambam refers it to that which the final Goel will accomplish in his coming.

- if your dispersed will be in the extremity of the heavens – from there the Lord, your God will gather you, and from there will He take you, and the Lord, your God will bring you. - -

These are deeds that the Goel will accomplish, as it states, ‘the desire of God will be successful in his hand’ (Isaiah 23-10) – and not the Mashiah ben David directly. The Mashiah Tzidkeino that all are waiting for is the final Goel, the Anointed Judge of the Kingdom of Heaven, even though there are prophecies concerning the Mashiah ben David promised to Israel, a Mashiah in the world who will be responsible for many tasks when the Third Temple will be built. The Mashiah, however, is not above death nor is only one person spoken about but rather a heredity passed down from generation to generation, if he has a son worthy of that heredity. In any case, the Mashiah is not the essence. He is only the receiver of his mission and his unction from the chosen Goel, the Anointed Judge of the Kingdom of Heaven. He will be the Donkey, Mashiah ben David and such is the true revealed meaning of the Tzadik of Salvation who is poor and rides a donkey and a wild-ass son of she-asses. It is not the Mashiah ben David whose name was created before the creation of the world but the final Goel Haim.

It’s all well explained above on the prophecy ‘Marvelous Counselor, potent one of God, a father for all times, Prince of Peace, that the Sign of the Goel is in the Kingdom of Heaven and he prepares and supervises and sustains the ‘kingdom of David’ from a level where there is no error and no lack’ in order that the ’kingdom’ of the anointed one of David remain always just and upright. There will therefore always be a constant relationship between the Anointed Judge of the Kingdom of Heaven and the anointed one of the house of David. And until that historical period is reached that there be an anointed one of the House of David when the Third Temple will be built, all the Messianic Signs, the Signs of the New Priesthood and the Completed Signs in general descend for the world by way of the Signs of the Donkeys who eats Bread.

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11.3 It is even written in the Chapter of Balaam who prophesized about both the Messiahs. The first Messiah was David who saved Israel from her adversities. The final Messiah will be from his sons and will deliver Israel from the hands of the descendants of Esau.

11.4 There it says, “I shall see him, but not now” (Numbers 24:17) - this refers to David; “I behold him, and not soon” (ibid.) - this is the King Messiah; “A star from Jacob shall step forth” (ibid.) - this is David; “and a scepter shall arise out of Israel” (ibid.) - this the King Messiah; “and shall smite through the corners of Moab” - this is David; and so it says, “And he smote Moab and measured them with a rope” (II Samuel 8:2); “and break down all the sons of Seth” (Numbers 24:17) - this is King Messiah of whom it says, “and his dominion shall be from sea to sea” (Zechariah 9:10); “and Edom shall be a possession” (Numbers 24:18) - this is David, as it says, “And Edom shall become slaves to David” (see II Samuel 8:6 and II Samuel 8:14); “Seir also, even his enemies, shall be a possession” (Numbers 24:18) - this is King Messiah, as it says, “And the saviors shall come upon Mount Zion to judge the mount of Esau…” (Obadiah 1:21).

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This study of the Rambam demonstrates the prophesied promise that in his time David was anointed as Mashiah Ha-Shem, and that in the end the anointed one must be of the house of David from the Tribe of Judah, and so is it according to the Halacha. This is necessary because with the coming of the Final Goel, who is not the Mashiah ben David and is from the Tribe of Beniamin, not of Judah, and his Mission is extremely elevated and is of a category totally diverse than the mission of Mashiah ben David, it’s important not to forget that also the mission of Mashiah ben David must exist in eretz Yisrael in its time. In these verses, however, there are also other allusions, for example, ‘his rule shall be from sea to sea’ alludes to the final Goel, or ‘and Edom shall be to David as servants’ etc. and it shall be for an heredity’ etc. which alludes to the enormous heredity of the Universal Signs that were in the Initial Joseph Signs bound to the mission of Jesus, that when the time of the final Goel comes with the Completed Signs, and with them the Great Correction of Christianity, the Universal Signs of the Initial Signs return home, and with them a multitude of the dispersed of Israel from the Lost Sheep of the House of Israel, and with them a multitude of Christians who exit from Christianity and cling to the true faith of Abraham in the House of Prayer of the Geula Shleima. Also Jesus himself returns home and all the children of Israel study ex novo about his true history and his mission, and all marvel at the deeds of Ha-Shem Baruch Hu, and on His jealousy and His thoughts that He did not reveal to us, as explained in the Book that Astounds.

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11.5 Even in the section regarding the cities of refuge it says, “If the Lord your G-d shall enlarge your borders…and shall add for you another three cities more…” (Deut. 12:20, Deut. 19:8-9). This actually never took place122F123, and the Holy One Blessed be He never commands for nothing. However, from the words of the Prophets this matter does not need a proof, since all the Books are full of this matter.

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 I don’t know the meaning of this, especially since in our times there are Tribunals and Prisons etc. and I don’t know the meaning of these 3 Refuge Cities or its intention and I don’t know where these cities are or the books to which the Rambam refers. May that God Almighty illumine us in this matter.

 

Chapter 16

It should not occur to you that the King Messiah must bring wondrous signs or perform marvels

 

11.6 It should not occur to you that the King Messiah must bring wondrous signs or perform marvels or invent new things or revive the dead or anything like what the fools say. It is not so. For Rabbi Akiva, one of the wisest of the Sages of the Mishna, was King Ben Coziba’s arms-bearer and said that he was the King Messiah. He and all the Sages of his generation thought that he was the King Messiah, until he was killed because of his sins. Since he was killed, they then understood that he was not the one. The Sages never asked of him neither a sign nor a wonder.

11.7 So, the essence of the matter is like this: The Laws and the Statutes of the Torah never change. We may not add to them nor detract from them. Anyone who adds to or subtracts from them or reveals some new dimension to the Torah or understands the Commandments differently than their plain meaning is, for sure, an evil person and an Apikoris.

(12.7 This last sentence is absent in most editions).

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Spoken of is the King Mashiah, the anointed one in the world from the House of David. He is not to be considered a man who performs miracles or wonders etc. The final Goel is not referred to here and the Rambam here diminishes for the sake of the Halacha certain opinions in the Talmud but concentrates on those halachic decisions of the Sages, of blessed memory for the sake of the honor of the Torah and the honor of the Talmidei Hachamim for the generations. He is forced not to keep quiet on this fact so that accusers not come from the land of the Philistines to ridicule, God forbid.

He demonstrates the terrestrial aspect of the sign of Beit David, that he should not be asked to perform miracles etc. and does not speak of other prophecies: Marvelous Counselor, Prince of Peace, who kills the evil doer with the spirit of his mouth and many others.

Yet how will he ‘correct the world’ if not with wondrous things? And is the Clear Tongue itself not an amazing sign that renews the mentality of the world? And where is the bond in the matter of the Resurrection of the Dead? And what of the Marvelous redemptional dreams spoken of by the Prophet Joel that contain the New Spirit of every mortal? And what of healing and a higher protection and the many New Things that bring mankind to know Ha-Shem from the smallest to the greatest? And many other matters. But he is not speaking here at all about the Goel. And also to Rabbi Akiba all the verses of the Prophets were not unknown!

 The view of the Rambam here is of the simple meaning of the final purpose of the world of vanity of vanities: Kohelet (12-13,14): ‘At the end of it all, all is heard, fear God and keep His commandments, for this is the entire man. For every deed will God bring into judgment, on every hidden matter whether good or bad’. - Nothing here is spoken of signs or wonders.

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And if he meditates in the Torah and complies to the mitzvoth, as David his father etc.

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The question of the Definitive Mashiah (Mashiah vadai) is no longer valid because the Goel Haim has already been chosen and this is for all the coming generations. Also the Sign of the Donkey who eats Bread is assured for all times coming, of the Fourth Generation and of the generations of the Geula Shleima and it does not depend on one person. And the fixing of the Sign of the Donkey who eats Bread promises the coming of the Anointed Mashiah from the House of David. Thus all is already in a state of certainty. The other matters such as the salvation of the Lost Sheep of the House of Israel from the nations of Christianity, and the Correction of the World, and the Construction of the Third Temple, and the Wars of God etc. all depend on the Completed Signs which are already in the world, thank God and thank His name forever.

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It seems that there is a relationship with what I wrote above that concerning the Sign of the Donkey who eats Bread it doesn’t depend on one person, but in the name and the continuation of the Sign. In a sign of Solly Kamkhaji the Donkey was completed when Solly put a special shirt on Peretz and this was the Sign of the Completed Donkey.

Things must be understood. I’m not the Mashiah but not even the Donkey but rather the first one to receive the Sign of the Donkey of the Goel who descends from the Kingdom of Heaven and eats the Bread of the Geula Shleima. This must be understood in everything I write also in name of the Donkey. The Donkey invests himself in me and I write. Nevertheless, the privilege of being the first Donkey is for sure very special and I thank God Almighty for this opportunity and I know that only as first Talmid of the Tzadik Haim have I been able to handle until now the many, many tasks of the First Donkey. I also received the dream in Beersheva ‘Blessed are You o Lord, our God, who has made me his bread’. Nothing could make a Donkey happier than that!

I had to know the Hidden Tzadik Haim and to study with him for thirteen years and to see many things that others have not seen. The Tzadik Haim also redeemed me from Habad and also that was a necessity for the Geula Shleima because I had to understand all the negative things that lay behind that false messianic Movement. Thus could I later understand that they represent the Fourth Generation of the idolatrous sin of Emanation of the Zohar and the terrible spiritual danger for all Israel: I had to know these things in order to complete the Herem Mi-Deoraita which is an essential prerequisite before coming onto the correct faith of the Geula Shleima. And certainly for preparing the New Law, even though its completion will still need many years, I could not have approached it without my studies with the Teacher Haim. And most assuredly for the work on the great Correction of Christianity, I needed the generalities taught to me by the Tzadik Haim concerning Jesus and concerning the School of the Essenes. Only with those could the declaration of the Tzadik Haim in the first Sign of the Stars, ‘This is the Star of Christ come in virtue of humility’ be understood by me. I had to study with the Tzadik Haim in all those years to know what New Light means and to be freed from preconceptions. I had to feel myself different and separated from others in order to receive the Sign of the Donkey who eats Bread. I had for example to put on Donkey garments and bray and not to be influenced by whoever saw me. I had even to be courageous; I had to eat a piece of pig meat in order to make the sign of Hhazir (Pig, but it means returning) that will eventually return to be Kosher. Hee-Haw! The Donkey needs to be of a flexibility that most human beings are just not capable of. With the Donkey upon me or in me I can change from one form to another. It’s the special Hhomer (material) of the Donkey (Hhamor) needed to comply to the Signs of the Geula Shleima.

Even to understand the dreams that came, I was able to understand them only because of my experience concerning dreams with the Tzadik Haim. In a word, God’s providence guided me from birth to become the first pupil of the Tzadik Haim who taught me for 13 years and only in such a way was I able to be the first Donkey who eats the Bread of the Geula Shleima.

In the Signs I was guilty of the death penalty before Heaven several times, and with miracles I was saved after the Correction needed for that guilt. Aside from this I passed a state of death from Heaven at the end of the first 6 years which were in the Sign of Messiah ben Joseph and the Signs of the Correction of Christianity and of the true Mission of Jesus. Those were the Signs of Tradition that the Messiah ben Yosef comes first and is not successful in his wars with the nations to free the children of Israel dispersed among them and is killed. Afterwards comes the Mashiah ben David and he is successful in all his messianic undertakings. It was just into the 7th year when Solly in his dream saw the Tzadik Abuhhatzera who said to Peretz, “Ah, you, then, are the Donkey, Mashiah ben David”. And after those first twelve years, in my dream the Tzadik Haim kissed me in the Sign of Jacob and Rahhel for the Sign that the Messianic Signs had been completed and then he cast me away with force and disgust saying “You thought yourself the Mashiah” And I answered “No Moreh, no Moreh I didn’t believe myself Mashiah” but the Tzadik insisted, “No, you thought yourself the Mashiah”.

Arise, I beseech You o Lord, our God and show us a great Sign.

I went up on the Altar and I asked forgiveness for all my thoughts. Please purify me o Lord, my God and do not abandon me, and do not let me fall before my enemies, and change our situation to be positive for the sake of the Geula Shleima, in merit of Your beloved one, Haim, and forgive us and pardon us on all our lackings. Have me live and not die, I will sanctify myself before You in the prayer of 7 Floors. Have mercy and pardon na, and forgive na, for I am guilty, mistaken and sinful, and You are the Creator of all, compassionate and forgiving, merciful and pardoning. Do it for the good of the Geula Shleima and let us live, and cut off the evil, and sanctify Your name before all the talmidim, and perform a miracle. Therefore You have prepared my life for this Sign.

I sat in the Tribunal and repeated this prayer. Then I returned to the Altar and I asked pardon and forgiveness on myself and I said the 7 Floors of the New Rite and here now I’m writing. That He have mercy on His servant in merit of the Tzadik Haim and for the sake of the Geula Shleima that He accept me, that He accept my prayer and my repentance and my correction, and that He lift me up to my standing, and so may it be and we say Amen.

Have mercy on Your people Israel, o Lord, our God, forgive and pardon and accept their prayers, for this people is a great people and beloved, children of Abraham, Isaac and Jacob, have mercy on it in Your great mercy and save it from its enemies. And destroy all its enemies and show the people of Israel that You love it and that You stand beside it and perform marvelous miracles. Demonstrate Your justice on this people and demonstrate instead who is iniquitous against this people and wishes its destruction and is blood-thirsty. Your people Israel loves peace and desires peace and desires what is just and good but its enemies want war and are filled with hatred and violence. Save this people, the people of Israel, in a great miracle, and raise up Your hands to remember its goodness and the good hearts of its sons and daughters. Israel did much to try to reach peace but its enemies are filled with hatred and don’t want peace. Destroy these enemies, do not wait, for great is the tumult now and the confusion, and also fear of the people for the destiny of the people of Israel. Do miracles in heaven and on earth, o God of Hosts, and show Your chosen people that You are near, and that You act on their behalf and that no one can do anything except You alone, do new things that were not yet created. And lift up this people from its confusions into clarity, showing them Your justice to their eyes, and they will praise Your name and will know that You are with them and forgive all their sins and pardon all their errors, and make known to Your people the intimacy of its good heart and its pure soul, remember Abraham, Isaac and Jacob and have mercy on your people Israel, and have mercy on the State of Israel that it be upright before You, all of them, for they are your sons and your daughters, and You have chosen them to love them, and not to hate them and not to sell them into the hands of its enemies. Remember Your eternal thought how much You love this people and how much You desire the purification of its soul, and raise up a great miracle and show Your greatness, awaken in them their soul and let them see with their eyes Your salvation, Amen ve-ken yehi ratzon.

 

Chapter 17

It should not occur to you that during the days of the Messiah a single thing from the “ways of the world” will be canceled

 

12.1 It should not occur to you that during the days of the Messiah a single thing from the “ways of the world” will be canceled nor will there be something novel in the Creation. Rather, the world will continue in its customary way. Now, that which is said in Isaiah, “And the wolf will live with the sheep and the leopard shall lie down with the kid” (Isaiah 11:6) is a parable and riddle. The substance of the matter is that Israel will dwell in safety with the wicked of the world who are compared to wolves and tigers, as it says, “a wolf of the deserts spoil them, a leopard watches over their cities” (Jeremiah 5:6). But, they will all return to the true religion and they will not steal and not destroy. Rather, they will eat of the permissible foods comfortably like Israel, as it says, “and the lion will eat straw as does the ox” (Isaiah 11:7).

12.2 And so similar matters written about the Messiah are parables. In the days of the King Messiah everyone will understand these parables and to what these matters were compared and to what was hinted. Our Sages have said that there is no difference between This World and the Days of the Messiah except (our) subservience to the kingdoms of the world alone.

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It should not occur to you that during the days of the Messiah a single thing from the “ways of the world” will be canceled nor will there be something novel in the Creation. Rather, the world will continue in its customary way. –

Not that with the coming of ‘King Messiah’ the separations between worlds will be removed, God forbid, or that with the coming of ‘King Messiah’ by way of the Emanated Spheroth the separation between the world of Creation and the world of Emanation (Atzilut) will be removed (God save us from such false terminology of that which doesn’t exist in truth and has no reality, and is only a verbal construction based on human comprehension together with a spirit of idolatry in the hands of the ‘kabbalists’ who believe in the doctrine of Emanation expounded on in the Book of the Zohar and in its 400 year chain of false Kabbalah, until reaching the false Messianic movement of Habad and the School of Kabbalah of Ashlag etc. in which the Infinite One (Ein Sof) will descend by way of the Emanated Spheroth into the world below which according to their distorted vision is expressed in Isaiah, (11-9) ‘For the earth will be filled with the knowledge of God as the waters of the sea that cover it’. And thus will be revealed the Heavenly Jerusalem in the world below and suddenly will appear the Temple in its place etc. all big confusion-lies.)

The Rambam here emphasizes the fact that there will be nothing novel in the creation (ma’aseh bereshit) itself. With great wisdom the Great Eagle says this and he knows what he’s saying. It was also prophetic wisdom considering the entire doctrine of Emanation that would be coming into history in the 13th century. We have explained that this doctrine destroys the true Kabbalah of all Israel that is called the Kabbalah of the Beit of Bresheet. The explanation is expressed briefly in a letter that I wrote recently:

15 Shevat, 5761, Rehov Jerico 36, Beersheva

To Joseph Farhi, Shalom u-veracha,

Many good and precious Jews in our days still believe, unfortunately, in the Zohar, not for their fault but for reason of the Sin of the End Time (Avon Ketz Ahhrit Ha-Yamim) that ended with the Shoa. That general punishment of the people ended with the Shoa, but only after the establishment of the State of Israel does there enter the period of Israel’s purification, with the beginning of a period called the Wars of God. The result is that we are now in the historic period of the Great Contradiction. This terrible error has remained in all its force from every side and except for a few, almost nobody knows something about it. The time has come, however, to reveal this hidden evil that has distorted, destroyed and invalidated the pure, simple and clear faith of Judaism. ‘Be of a simple faith (tamim) with the Lord, your God’. They turned the faith of the Holy Torah into pits and lines, a bit there and a bit there (zeir sham zeir sham) See how Rav Gafeh explains that the ‘Pantheon’ created by the Zohar is prophesied in Isaiah:

(éùòéä ë"ç: 10-13)  ëÌÄé öÇå ìÈöÈå öÇå ìÈöÈå, ÷Çå ìÈ÷Èå ÷Çå ìÈ÷Èå--æÀòÅéø ùÑÈí, æÀòÅéø ùÑÈí. éà ëÌÄé áÌÀìÇòÂâÅé ùÒÈôÈä, åÌáÀìÈùÑåÉï àÇçÆøÆú, éÀãÇáÌÅø, àÆì-äÈòÈí äÇæÌÆä. éá àÂùÑÆø àÈîÇø àÂìÅéäÆí, æÉàú äÇîÌÀðåÌçÈä äÈðÄéçåÌ ìÆòÈéÅó, åÀæÉàú, äÇîÌÇøÀâÌÅòÈä; åÀìÉà àÈáåÌà, ùÑÀîåÉòÇ. éâ åÀäÈéÈä ìÈäÆí ãÌÀáÇø-éÀäåÈä, öÇå ìÈöÈå öÇå ìÈöÈå ÷Çå ìÈ÷Èå ÷Çå ìÈ÷Èå, æÀòÅéø ùÑÈí, æÀòÅéø ùÑÈí--ìÀîÇòÇï éÅìÀëåÌ åÀëÈùÑÀìåÌ àÈçåÉø, åÀðÄùÑÀáÌÈøåÌ, åÀðåÉ÷ÀùÑåÌ, åÀðÄìÀëÌÈãåÌ"

A commandment to a commandment, a commandment to a commandment, a line to a line, a line to a line, a bit there and a bit there. For with a ridiculing tongue and in a different language has it been spoken to this nation. It has been said to them, “This is your rest, leave aside the tired one, this is your relaxation” but they would not hear; and instead the word of God for them was a commandment to a commandment, a line to a line, a bit there and a bit there, so that they go and fall backwards and are broken, entrapped and captured. --

Therefore rejoice, dear Joseph, if they call you a kofer (a denier); it’s a clear sign that you were not afraid, you spoke and you complied to the Mishnah (Avot 2-6) that says in the name of Hillel the Elder, ‘Where there are no men, try to be a man’. Speak the truth that you know and be strengthened in yourself because you have denied their false belief with true words that break down their ‘idols’ and purify the land from ‘foreign gods’. May God bless you from the place of His Holiness and give you the strength to stand up against them for that which is true Torah from Sinai! Be of a simple faith with the Lord, your God.

May that we return to the Judaism of the Great Eagle!

Measure yourself with the New Generation and save whom you are able to save. The essential measuring depends on the true halacha, a halacha that unfortunately is still not understood by the rabbis. Every term and concept of ‘Emanation’, in that they speak of ‘worlds’ that are above Creation, are prohibited in thought, in speech and in writing! It is as if they are spoken of on a level that is before Bereshit ‘In the beginning God created the heavens and the earth’. It is prohibited from the Mishnah to consider such thoughts. To speak and certainly to write about such on levels that are above Bereshit create ‘other gods’ and they form a multitude of ‘reigns’ and they make association between one level of ‘Godliness’ and other levels of ‘Godliness’, such as the question of the Zohar, ‘Who is the God (Elohim) who said “Let there be light” and who is the God who said “Let us make man in our image”? And it answers, “The first is Partzuf Aba, the second is Partzuf Ima”. -- This is a multitude of Reigns, other gods and association.

All this in truth is a denial of Maaseh Bereshit, or as we explain it, a denial of the Beit of Bereshit, that is, the true Kabbalah of Israel which is called on the name of the Beit of Bereshit. Bereshit is Beit Reshit. Reshit is wisdom (as the verse Reshit Hochma Yirat Ha-Shem (The beginning of wisdom is the fear of God). Beit, the second letter of the Hebrew alphabet, is numerically 2. There are thus two levels of God’s wisdom in the creation of the heavens and the earth, God’s wisdom in His creating the heavens and God’s wisdom in creating the earth, for the wisdom of the heavens is not similar to the wisdom of the earth, as it states, (Psalms 115-16) ‘The heavens are heavens to God and the earth He gave to the children of Adam. Only God Almighty unifies the 2 separate levels in that He is the Creator of both, In the beginning God created the heavens and the earth; He binds them while He maintains their separation with a Partition (masach) of Separation between the two categories of His Wisdom.

Therefore the Torah did not begin with the Alef because with the Alef people would come to error believing that the heavens and the earth are basically of one unified level without the Separating Partition (masach ha-mavdil) between them. That separation, in truth, is guarded by the Beit of Bereshit. The Sages, of blessed memory, alluded to this saying that the Alef at the beginning would have brought the world to ‘arirut’ (which begins with Alef) ‘cursedness’, whereas the Beit brings to the world the blessing (beracha). We can now unfortunately add to this study in that the Alef at the beginning of Creation would come to be taken as an allusion to Atzilut –the doctrine of Emanation which would falsify the entire faith. The doctrine of Emanation does just that, it breaks down the true weight between the heaven and the earth, unifying them into one emanated Godly level in the unified Godly Levels of Emanation before the Act of Creation, God Forbid. Therefore the lack of understanding of the Halacha of the Mishnah mentioned which prohibits searching above etc. did not stop them from believing in a doctrine of Emanation and this made them deviate totally from the true Kabbalah of our Holy Torah, the Beit of Bereshit. And the rabbis did not feel what was involved and they fell into error, ‘new (gods) come recently’ (Genesi 32-17), and they didn’t know how to measure the evil and forbidden terminology of Godly Emanation. What I’m relating to you here is a sort of general introduction that includes in it the true and justified explanations found in the Sefer Milhhamot Ha-Shem.

Blessed are you and blessed is your portion that you have clung to the true Kabbalah of Israel ‘Bereshit bara Elohim et ha-shammaim ve-et ha-aretz’.

With love and a blessing of Shalom

For there is hope in the younger generation

Peretz Green

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The substance of the matter is that Israel will dwell in safety with the wicked of the world who are compared to wolves and tigers, as it says, “a wolf of the deserts spoil them, a leopard watches over their cities” (Jeremiah 5:6). But, they will all return to the true religion –

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Also these short sentences contain large mountains and much work. It’s hardly a simple matter that ‘they all return to the true religion’! We’ve already mentioned the great and terrible correction for the Jewish people in order to purify it from the sin of the Zohar that deviates completely from the true religion of Israel, from the second commandment and from the true Kabbala of the Beit of Bereshit. From its correction there issues a profound meditation on the roots of idolatry found in the Torah, explained in our text The Five Tablets of the Pact and the Hherem Mi-Deoraita against the false doctrine of Emanation. After this there is the Great Correction of Christianity, a new testimony from Heaven with the amazing correction that indeed relates to Israel no less than it does to Christians. There is as well the Correction of Islam but, as said, it’s relatively easy compared to that of Christianity and Judaism.

 

Chapter 18

The New Law

 

The New Law of the Final Redemption is an integral element of all its aspects. The Torah is of laws, judicial laws, statutes and the commandments of God to Israel for that which is to be done and that which is not to be done. The Torah is the Law of God Almighty. It comes to instruct judges how to judge the children of Israel, and also to punish and pay for damages and to force Jews to obey the laws where it is necessary so that the commandments of the Torah be safeguarded.

Moses, magister noster, was the great, chosen legislator of Israel and he merited to bring the Holy Torah in writing and to give over to Israel the Oral Laws for the generations. The written Torah isn’t understood without the Oral Law, and it doesn’t have the power to continue in history without the Mishnah that was transmitted to Yehoshua bin Nune and to the elders and to the Prophets and to the Men of the Great Assembly and to the Sages and after them to the Poskim and the rabbis of every generation.

The practical application of the laws of the Torah is the Halacha. In every generation Sages (Hachmim) are needed to adapt the Halacha to new situations that arise, according to the generation, the time and the details of each matter because there are never two matters that are perfectly identical. Therefore Judges are needed, for if every situation could be classified in writing, Judges wouldn’t be necessary.

These are true generalities not to be contested, but we will nevertheless turn things around a bit in order to understand the need of the New law that comes for the sake of the Geula Shleima. First of all let’s make a separation between the study of the Torah in all its 613 commandments and the practical application of the Halacha. The matters of study is one thing, the questions of Wisdom is another, the question of practical application is another.

In Sefer Ha-Mitzvoth of the Rambam he counts 60 positive commandments of the 248 that are applicable to Jews always. Quite a jump from 248 to 60. How might it be then when the Holidays, except for Hanuka and Purim, will be no longer be valid? (Talmud Yerushalmi, Taanit 2’, 2’). A majority of those commandments have passed their time. (I refer to this to emphasize the fact that such does not diminish in any way the eternal aspect of the entire Torah; as Torah and the study thereof they are always valid. Most of the commandments that have to do with the Temple and the Priesthood, for example, have passed their time, while the third and final Temple will have its own priesthood, new rite and all the new parameters of the Geula Shleima.) The eternity of the Holy Torah continues in the Sanctity of its study, its laws, its ethical and moral teachings, the laws of damages, the prohibited fornications, the love of one’s neighbor and the obligations of the heart.

The sacrifice of the Pasqual lamb will not return but the Holiday of Pesah remains with the prohibition of hametz, the eating of matza and maror and the reading of the Haggada etc. (in the House of Prayer of the Geula Shleima there is the New Rite for the Holidays and the New Haggada as well. For we are already in the time of the prophecies of the Final Signs and over a million and a half Jews have returned to Israel from the Soviet Union and ex-soviet republics, in the fulfillment of the prophecy in Jeremy 16- 14, 15:

Therefore days are coming, the word of God; and no longer will it be said ‘The Living God who has brought up the children of Israel from the land of Egypt; but rather the Living God who has brought up the children of Israel from the land of the north and from all those lands in which they were dispersed there; and I will return them to their land that I gave to their fathers.).

How might ‘no longer will it be said’ etc. be fulfilled if not for a New Haggada of the New Pesah of the Final Redemption?

The prophecy of ‘an iniquitous nation’ – Nazi Germany (Goi Naval –Deuteronomy 32:21) has already been, unfortunately, and, as explained, the Shoa was the end of Ahhrit ha-Yamim for Israel; after 3 years the Holy One, Blessed is He, brought us back to the land of our fathers. This is part of the New Pesah of History. We are already in the times of the fulfillment of prophecies from the Torah and from the Prophets.

Unfortunately, also the Golden Calf returned, the idolatrous sin that was the underlying cause of the Shoa, áòåðåú äøáéí)) the Sin of the End Time òåï ÷õ)), the Book of the Zohar with all its idolatrous doctrine of Emanation, in a chain of fathers, sons, third generation and fourth generation to those who hate Me. The Golden Calf returned for its final and finalized purification and we were punished in the Shoa but afterwards we were brought back to the Promised Land, and it takes time until the actual sin is understood:

 ‘They sacrificed to demons, not God, gods that they had not known, new (gods) come recently, that their fathers did not reckon with’ (Deut. 32-17).

This is the sin of Emanation of the Book of the Zohar and of the false (mostly Lurianic) Kabbalah that followed its doctrine. We are now in the time of the purification so that Israel know and understand from which level of idolatrous slavery we have been saved in this last period before the Geula Shleima.

We passed Ahhrit ha-Yamim but Israel does still not understand where it was and in what it had fallen but, as said, we are in prophetic times. Israel will know and it will understand. The State of Israel exists and it will always exist from now on. Over a million and a half Jews from the north have already arrived. We are in the midst of a New Pesah, Rosh Hhodeshim (the Beginning of Months) to the coming generations. The coming generations will say the New Haggada concerning this generation:

 ‘Idolaters were our fathers for four hundred years to the partzufim of Spain and the Contractions (tzimtzumim) of Tzephat, slaves to the Stiff-Necked Pharoah of Emanation. We were separated from our Father in Heaven and we did not know it. They sacrificed to demons not to God, to new gods come recently; all fell, Sages of the Torah and Geonim, all their wisdom went distorted and they did not know it, and we were punished in the Shoa and we did not know for what.

It was, however, a prophetic time and we were killed and the sacrifice of Israel was accepted, and God Almighty had mercy on us and He had us enter into the prophetic period that comes after the Shoa. He fulfilled His promise and He brought us back to our Land and He had us enter the times of our purification. Israel’s sacrifice of those who died in the Holocaust was accepted and with the State of Israel we entered into the period designated by the Sages as Yemot Ha-Mashiah, the Messianic Days. From the Completed Signs we know that it’s a period of a hundred years until 2048, from when, God willing, the Construction of the third and final Temple will be possible.

The servant of God, ununderstood to the world, Israel, suffered the sacrifice with the sins of the world upon it, carrying the sin on itself and declaring before its death ‘Hear o Israel, the Lord, our God, God is One’. This is one of the 4 levels of interpretation of the famous prophecy of the Suffering Servant of Isaiah 53[44] that was fulfilled by the Jewish people in the Shoa. The Shoa was the End Time of the Last Days of Judgment for Israel (Ahhrit ha-Yamim). With the end of that End Time was accepted the Messianic Sacrifice of Israel and there entered, with the State of Israel in 1948, the Messianic Days.

This is one of four levels of interpretations of the Pesah of Yemot Ha-Mashiah. The 4 interpretations go until the building of the Temple 1) the sacrifice of Israel in the Shoa and the establishment of the Temple 2) the coming of the chosen Goel, Haim, unto the Kingdom of Heaven with the descent of the Marvelous News of the Geula Shleima 3) the period of the prophesied Fourth Generation for the world and the great and terrible Day of the Lord 4) the construction of the third and final Temple.

Behold then: Israel is after its Shoa and it is the Messianic People that died and was resurrected from the dead, the servant of God Meshullam, deaf and blind, that sins and repents, sins and is purified, sins and is clarified, sanctifies itself, understands and arises forever. The sacrifices of the Shoa were accepted as a sacrifice before God Almighty; therefore was there merit after three years for the establishment of the State of Israel.

After 35 years of the State of Israel, Ha-Shem Baruch Hu chose the Tzadik Haim in his resurrection from the dead as Goel, and the world, without knowing it, entered into the Double Generation called the Fourth Generation and the New Construction, a generation of 65 years at the end of which can be built the final Temple, 100 years after the establishment of the State of Israel which is a Sign to the great felicity of the birth of Isaac, our father, when Abraham, our father, was a hundred years old.

See then that Ahhrit ha-Yamim is not Yemot ha-Mashiah, and Yemot ha-Mashiah is only an introductory period to the universal recognition of the coming of the Goel Haim. The Fourth Generation comes in the midst of Yemot ha-Mashiah and the Fourth Generation is the first generation of the Completed Signs of the Geula Shleima. The two terms are needed, however, in the same way that both the terms Goel and Mashiah are needed, for the Goel is not the Mashiah and the Goel is the essence; the Mashiah is not the Goel and the Donkey who eats Bread carries the Messianic Signs in the meantime, those Signs which in the Tradition are known as the Signs of Mashiah ben David. And he is a servant of God as Meshullam blind and deaf and is in the permission of the Goel Haim, Anointed Judge of the Kingdom of Heaven. The concept of ‘Yemot ha-Mashiah is in conjunction with the terrestrial messianism of the house of David for the Jewish people. The Completed Signs are in the name of the chosen third and final Goel Haim, for the people of Israel and for all the nations, and he will be known and recognized on an universal level as Marvelous Counselor, potent one of God, a father for all times, prince of peace for all the world.

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Rambam Supplement – New Justice

This subject is almost too deep to speak about and even so dangerous that any first reaction would exclaim shtika hochma (silence is wisom). There was, however, a clear Sign in the first years of Signs, in a dream of Stella Forti, in which the Signora Mazal, (wife of the Tzadik Haim) peace be upon her precious neshama in Gan Eden, all dressed in new clothing spoke about the New Justice. - -

Not by any means simple, such a term in conjunction with the New Final Pact of the Final Redemption. I will thus not speak of it at length but in principles.

The Sign indicates that for the time of the Final Redemption there is a New Justice. This led to my error discussed in the chapters in which I spoke of the matter as if there were two Tribunals. The Tribunal, un truth, is one but there is a difference in Judgment between a Judgment for Israel and Judgment for the Nations, as the terminology received of 5 Stars and 7 stars etc. In truth this, however, doesn’t reflect New Justice. It has always been that way. Those commanded in the Torah are one thing; those not commanded another.

The elements to consider: The Torah spoke of the Prophet as Moses. That Prophet was Jeremy and it refers to the New Pact. We are after the Shoa. Goi Naval was Nazi Germany. The Sin of Emanation was that of Ahhrit Ha-Yamim. Israel 1948. After 35 years, the chosen Tzadik and descent of the Final New Pact. Jeremy is the Prophet prophesied by Moses as the Prophet similar to him and the Tzadik Haim is the Goel who brings the New Pact mentioned by Jeremy for the generations of the Geula Shleima and who establishes the Sign of New Justice and the New Law alluded to in the words: "and on their hearts I will write it" (Jeremy, 31: 32).

One cannot really speak of the Shoa. If anyone sees the images of those emaciated to bones or thinks of the number of 6 million killed, no human brain can fathom it. It is too much, properly too much. It has no logical counterpart on any human level but even the Divine Level, even if we try to understand its truth in the ‘light’ of the all-destructive Sin of Emanation which undoes the entire true faith of the entire Torah and Tradition, is too much, simply too much. It is the truth but it cannot be taken in. We believe it for all the reasons explained but it cannot be accompanied by human thought.

The Tzadik Haim said to me several times that those who had seen and survived the Holocaust and who proclaimed to have lost all faith in Ha-Shem were not considered guilty by the Higher Tribunal because of what they had seen. Their brain had witnessed what no brain could receive; it broke down all the intellectual faculties needed to embrace one’s faith. It was too much. They are not guilty or punishable for whatever they think or say concerning it. As one whose mind is not stable enough to be judged; whatever he or she says doesn’t count before the Higher Tribunal.

It happened, however; it’s not a myth; the reason of the Sin of Emanation is true and its prophetic import is in Haazinu. Therefore Jeremy’s new Pact after the violation of the conditions of the Pact of the Torah have come here now in our time. The Shoa came because of that violation. And with Israel’s sacrifice accepted by God Almighty was there the merit to the Return to the promised land of Israel. But with the conditions of the Pact violated, there had to be a New Justice and this point is extremely difficult to expose. In that dream there is a change in the Mazal of the Final Redemption.

For sure this is true; the world of wars will become a world of peace; a world of conflict will become a world of harmony; a world of anguish will become a world of pleasure; a world of illnesses will become a world of good health; a world of insensitivity will become a world of people who are sensitive to other people. The Clear Tongue will overtake the thoughts of the remaining humanity and with it pure faith, a New Heart and a New Humble Brain; all will be able to pray together in the New House of Prayer for all the Nations. The Chosen Goel Haim will become known and loved as a Marvelous Counselor, a potent Tzadik of God, a father for all times, a prince of peace. The Geula Shleima is a totally New Mazal for the world

All this makes the ‘Remember Moses My servant and the laws and statutes that I gave him at Horeb’ a hundred fold more important than whatever one might think. So must the Laws of the Holy Torah be remembered notwithstanding: The Reconciliation of the Hearts, the coming of the State of Israel, the coming of the Final Goel, the coming of the Final New Pact and the New Law and New Rite and New Studies etc. etc.

And yet spoken of is a New Justice. What is the Old Justice that will no longer be? This is the crux of the matter so difficult to perceive without falling into error. Christianity itself was the result of that error, inculcated by Paulus concerning the New Law of Christ. He saw the New Justice as completely New in counter position to the Torah. The ‘Remember My servant Moses and the laws’ etc. fell away, as did the true monotheistic faith of Judaism.

A point to consider: It is true that the Torah remains intact and the Halacha in general (although in specifics, there will be many changes when the influences of the past 400 years of mystic Zoharitic and Lurianic theosophy will be thrown down) and yet of the 613 mitzvoth, most of them, are no longer valid in practice and, for example only about 60 of the 248 positive commandments are valid for all times, and even the Sages of blessed memory maintain that in the future all the Holidays will be eliminated except for Purim and Hanuca.

But here’s the question to consider: what about the justice of all those Jews who no longer follow the Halacha? The Tzadik Haim praised the Reformists and the Conservatives very much because of their larger approach to Judaism, their open-mindedness compared to the Orthodox (a term not used and totally not appreciated by Ha-Moreh Haim). The Teacher Haim didn’t like at all closed-mindedness and he taught me to judge all people with open-mindedness and with love and patience. Of a good Catholic woman with derech eretz and a good heart who lived close to where the Tzadik lived and with whom the Tzadik sometimes spoke, he would say to me when she passed, “Tell me Peretz, what do you think; who is more loved before God Almighty and before the Higher Tribunal, this woman or the ‘Serpent’ rabbi G., head Habad rabbis of Milan? I obviously knew the answer. The Tzadik was adamant in having me comprehend that there is no favoritism with Ha-Shem Blessed is He, none at all and there’s no Jewish passport to the other world.

Also this, however, is not part of the New Justice; it has always been such. His admiration for the Reform Movement and the Conservative Movement, on the other hand, represented something new that the so-called Orthodox rabbis did not understand. The Higher Tribunal had, so to speak, other parameters other than those of the Halacha.

So too the coming of the State of Israel represented a large amount of new possibilities in complying to God’s will. Rav Kook, perhaps more than others realized this fact and he saw all Jews working for the good of Israel as complying to mitzvot. This could well be considered New Justice, another view, not directly of the Halacha but based on the great mitzvah of being part of the Holy Land and working for its betterment. Rav Kook’s open-mindedness was loved by the Tzadik Haim but there were many hheredim who had only criticism for him and for his idea of Zionism.

With the State of Israel there were New Mitzvoth of the New Time that had come. Notice this fact. Those who worked for Israel, whether from inside or from without were now able to receive merits also for the next world that previously were non-existent and these merits were not directly involved in the Halacha. Those same Jews did not pray in the Synagogue or not very often or didn’t study Torah etc. etc.

The Tzadik Haim showed me that the Higher Tribunal looked at each person and the judgment was different for each one according to his deeds and the goodness of his heart. In essence, it was the Halacha that had been violated. If it had not been violated there would have been no need for the New Pact. This is not a discussion against the Halacha. If the Halacha had been violated, however, how would the children of Israel be judged? If those of the Halacha could be in error even more than those who didn’t follow the Halacha, would only those of the Halacha be loved before Ha-Shem or have a portion in the other world?

With the State of Israel, as said, there were New Mitzvot and this represented a change in Higher Judgment.

What was yet missing to the New Judgment so that it be complete was God’s choice of the Tzadik Haim as the Final Goel of History, of both Jewish history and the history of the world. Israel, the Goel, the New Law, the New Rite, the New Studies, the New Mazalot of Big Fish Leviathan, the New Prophecies, the New Spirit, the New Heart, the New Message of the true history of the mission of Jesus, the Ram sacrificed in Isaac’s stead, the New circumcision for non-Jews, the New House of Prayer, the New Protection, the New Sanctity and the New Brays of the Donkey who eats Bread and his partner White Horse and all the other New Things of the Geula Shleima. All these have come; they didn’t exist before and they were all New Mitzvoth of the New Justice that comes to the world in merit of the Goel Haim.

Therefore was it so necessary to remind all Israel, ‘Remember Moses, my servant, and the laws and statutes that I gave him at Horeb’. There is a New Justice, yes, and a great New Mazal yes, and there are alternative ways to fulfilling the will of God Almighty, yes, but all these New Things do not come to undo the truth of the Torah and Tradition and the Halacha or its laws and studies. In terms of the Triple-Name, the great new revelation of the Final name ‘EHEYE’ does not undo, God forbid, the first name ‘EHEYE’ or the middle name ‘ASHER’ but it completes the entire name ‘EHEYE ASHER EHEYE’. Amen ve-ken yehi ratzon.

12 March, 2014 Beersheva.

 

Chapter 19

The Period of Yemot Ha-Mashiah after Israel’s Sacrifice in the Shoa

 

The Period of Yemot Ha-Mashiah is one of preparation, until the people of Israel will be able to receive the ‘messianism’ given by the Completed Signs. The 400 years until the Shoa was the period called in the Torah Ahhrit ha-Yamim and the unspeakable Shoa represents the end of that period. In those 400 years the foundations of the pure monotheistic faith of the Torah and Tradition were totally distorted by a terrible and subtle idolatrous error, the doctrine of Emanation deriving from the Book of the Zohar. It was this sin, hidden to the eyes of all those Torah scholars and rabbis who embraced it, to which the violation of the Pact in Jeremiah 31 refers: ‘They have violated my pact, while I am a husband unto them’. The truth of this affirmation will be understood when the sin of Emanation itself will be understood, for if the very faith of Israel is erringly falsified, the entire Torah and Tradition is rendered invalid, God save us. The Jewish people is dead, hhass ve-shalom, and the Torah is in mourners’ clothing, God save us.

Ha-Shem Baruch Hu has, however, husbanded us, and doesn’t abandon us. For a moment He lets us fall to have us rise up for all times in the end. That ‘aliya begins with the State of Israel and with it there begins the period of a hundred years called Yemot Ha-Mashiah, by no means a simple time but rather a very complex and contradictory epoch with thousands of large problems that emerge and for which difficult resolutions are necessary. The religious cannot resolve them because they have not yet resolved their own contradictions. The non-religious cannot resolve them because they do not recognize the true sources of Torah and Tradition without which there is no true Jewish people.

There are, of course, thousands of strands of the Jewish world working towards resolutions but there are conflicts between the religious Judaism and the non-religious Jews that cannot yet be resolved. As a sort of Donkey-Prophet who enjoys saying things that may seem very strange at times, let me say this: the recognition of the sin of Emanation will create that force that will catapult the Jewish world into the realm of the great heart-change that prepares it for the Geula Shleima. The great and terrible error will be revealed and all will be ashamed and that shame will create a new spirit of humility that will render the Jewish world humble enough to look at and take in all the new things of the Final Redemption.

In any case, the Ahhrit Ha-Yamim for the children of Israel is concluded with the Shoa while the coming of the State of Israel represents its resurrection and there enters the Yemot Ha-Mashiah but the Messianic Essence is still missing nor can it come in an open and manifest manner but only in a hidden manner, with a totally as yet unknown history of its own, closed into the Palace of Ester in the Capital city of Shushan, that is, in the writings, which may be coined ‘Ktav Shushan’ of Sefer Mishnat Haim. The revelation of this New History begins with the death and resurrection of the humble Tzadik, Head of the 36 Hidden and Suffering Tzadikim in the world, chosen by God Almighty as the Final Goel and as the Anointed Judge of the Kingdom of Heaven, the Teacher Haim, born in San'aa, Yemen in 1914 and passed away in June of !982 in Milan, Italy. This was 35 years after the establishment of the State of Israel. The Completed Signs then revealed that the historical period that enters with the coming of the Goel Haim is a period of 65 years, the first part of 35 years and the second part of 30 years; the counting was from Pesah 1983. From this we knew that the entire period of Yemot ha-Mashiah was a hundred years.

With the death and resurrection of the Tzadik Haim, the New Pact of Jeremiah begins. This is the Completed Pact of the Geula Shleima and it comes, in merit of the Tzadik Haim, with all the marvelous and necessary Keys of the Reconciliation, the heredity of the Prophet Elijah, of blessed mentioning, and the universal peace that will eventually be in the whole world by way of the Clear Tongue of the Completed Signs of the Final Redemption. Since all is still closed in the Palace also the sin of the Zohar has not yet been recognized by official Judaism, It takes time. The real question is how the Purim will be resolved and this I cannot answer to; it’s the work of the Almighty Blessed is He. He knows how and when.

The recognition of the sin of Emanation represents the great ve-nahafoch hu[45] that will be the catalyst, I believe, to all the other ve-nahafoch hus that will be. The Geula Shleima is itself the great ve-nahafoch hu of all History, completely different than what one thought: The Goel is not the Messiah, the Messiah is not the Goel, the Goel is the Anointed Judge in the Kingdom of Heaven, Jesus was the Ram sacrificed in the stead of Isaac, the House of Prayer is the Third and Final Temple completely different from the first and second Temples with a New Rite and New Priesthood and it will not be only in Jerusalem but also in Beersheva etc. All the New Things of the Geula Shleima are ve-nahafoch hus for the entire Jewish world. The recognition of the sin of Emanation will be the explosive catalyst in the reformation of the many kinds of mentality frameworks of the Jewish people as they are now.

In the meantime, the generation of Yemot Ha-Mashiah is of great confusion; books are praised as ‘holy’ and they are filled with idolatry; many Jews who are not religious but who have faith and they love to do good for others are more loved by Ha-Shem than many of the religious who are intolerant and closed-minded. There are disagreements on every side between the many religious groups, and derech eretz is totally lacking etc. etc.

Also the New Law of the Final Redemption is needed, not to undo the Halacha but to teach the Laws to those Jews who are not used to following the Halacha and for the world of nations that need to know the truth about things and undo all the falsehoods they have inherited. Justice must issue for the nations.

The Geula Shleima cannot be without a universal agreement. Islam must recognize Israel’s right to the land of Israel. Christians must recognize the truth of the pure monotheistic faith and thus the totally false theology of official Christianity. The change of attitude and mentality in Islam will become easier because Muslims are used to following their Imams. Actually the Koran itself speaks of the land of Israel as Allah’s promise to the Jewish people. When the Muslim leaders will speak the truth, all Muslims will listen.

Christianity, however, is of another category. Many Christians are even willing to undo the theology of deification but not relinquish their love and admiration for Jesus. This is not without reason. Millions of good Christians have learned important qualities of goodness and charity from his words throughout history. The reasons, however, go much deeper than that. The true history of Jesus’ Mission has to it a very long Purim-side to it. I mean by this that that true history was hidden in the ‘Palace’ of the School of the Essenes and was not given to be revealed until God’s choice of the Tzadik Haim as Goel. Thus he announces in the Sign of the Stars, “This is the Star of Christ come in virtue of humility”.

The new revelation of that Mission doesn’t come from the documents of Qumran, certain information yes but not of Jesus or even of Yohhanan. The documents do inform us, however, of the 3 Messianic Orders that were in their School. The essence is that the Sign ‘This is the Star of Christ’ spoken by the Goel Haim himself opens the way to understand the rest. Not spoken of, therefore, is not simply a matter of Christian’s love for Jesus but rather of a true Mission prepared and given by God Almighty that in the end must be understood, to Jews, to Christians, to Muslims and then to the rest of the world. What was known in Christianity as the ‘second coming of Christ’ was in truth the ‘second coming of the Star of Christ’. This Star now gave over the Great Correction of Christianity, the undoing of all theological Christianity on one hand and the explanations of the true Mission of Yeshua, our beloved brother, on the other hand, who became in his sacrifice the historical Ram sacrificed in the stead of Isaac, our father. Ha-Shem Blessed is He did all this in his ‘jealousy’; we have nothing to say in the matter. After a long haul of our explanations came the Sign, essential to the Geula Shleima, ‘Three are the men of the redemption, Moses, Yeshua (Jesus) and Haim’. We must be humble. This is the truth announced by God Almighty. We, as Jews, knew nothing about it.

It is, nevertheless, an amazing and marvelous strand of the New Things of the Geula Shleima. It is the Great and Only Key to the Final Reconciliation between Christians and Judaism. It is an integral part of God’s plan to bring us together in the end. We must accept it with humility and love God Almighty for the long hidden Purim that He has finally revealed from the Palace of Ester.

Look as well at the terrible equilibrium! It hurts but it must be faced. A Jew can no longer say, “O look at those foolish Christians and all their false theology of the Trinity and the Deification etc. No, stop, let us close our mouths with shame. And we, a people of thousands of great Torah Scholars, fearful of God Almighty, studying and complying to Torah and Mitzvoth from the moment they arise until they to sleep, guardians of the pure monotheistic faith of Abraham and of the entire Jewish Tradition; and they were not able to understand that to speak of ‘levels of Godliness in myriad emanations from the Ein Sof’ creats a terrible and idolatrous pantheon of foreign gods!!!!!!!!!! So let’s humble and stay quiet about Christian foolishness, with a Christianity already cut off 2000 years ago, with Paulus, from the true Jewish Tradition!!!!!!!!!

Enough, try at least to realize that no person could relate all these New Things; only a Donkey who eats the New Bread of the Geula Shleima could be Donkeyish enough to open his mouth and speak up. Hee-haw, Hee-haw, Hee-haw!!!!!!! The chosen Goel Haim, the Tzadik chosen to give over the New Salvation to mankind, is very poor in this Fourth Generation because no one as yet knows of him or of all that has happened. Therefore he rides on a Donkey and on a Wild-Ass son of she-asses and through them the Geula Shleima is revealed in the Book of the Rose which will eventually issue from the Palace and become known to the world.

The Tzadik Haim was born in two great Signs that are in the Universal Signs of Techelet Mordechai, his being born at dawn of Shavuot, at the exact moments of the revelation at Sinai and completely circumcised. These are the Signs of the Completion of the Torah with the revelation of the third and final name of EHEYE ASHER EHEYE and the Completion of the Pact in the New Final Pact of the Geula Shleima. And when the Tzadik Haim is chosen, he is in the Sign of Jacob or Tifferet Yisrael and he reveals and teaches us the Stars of the Redemption from the Book of the Stars of Abraham, our father. He reveals to us the Thirteen Stars of New Constellation called the Rose of Jacob, as the Rose is said to have Thirteen Petals. So is the allusion at Purim Shoshanat Jaacob, tzahala ve-samecha, lerotam yahhad, Techelet Mordechai (The Rose of Jacob, happy and joyful, to see them together, Techelet Mordechai).

DIARY: 12 Adar 2, 5774; March 14, 2014

Purim is coming. We’re in the Sign of one hundred years from the birth of the Tzadik Haim, in San'aa, Yemen, dawn of Shavuot, born completely circumcised; we’ve explained that these two Signs are in the Signs of Techelet Mordechai, and that they represent great and universal matters of the New Sanctity of the final name of the name ‘EHEYE ASHER EHEYE’ concerning the Completion of many Signs of the Torah and the Completion of the Final New Pact.

The essence of the marvelous and vast New Revelation is in the texts of Sefer Mishnat Haim; as we say ‘hidden’ in the Palace of Ester; outside of a very few no one knows anything about them but in the end, as is the will of God Almighty all will be revealed and there will then be an incredible felicity of Purim, unlike it in all history. That time will be the beginning of the generations of the Geula Shleima.

Purim is the special time of the Star of Ester, the Hidden Aster but the reference is not only to that on Star but to all the 127 Stars of the Redemption. In short, all the information, Signs, explanations, Seals etc. written in SMH are written in the Stars of the Geula Shleima yet they are hidden to the eyes of the world until now.

 

Chapter 20

The Tzadik Haim was Born Circumcised

 

The Tzadik Haim was kadosh from his mother’s womb, a fact that comes from God Almighty, such as the patriarchs or Moses. He was born completely circumcised; in fact the entire -----came out whole and it had to be cut and inside the water the new-born baby was completely circumcised. Such was the manner of his birth but also the time was incredible, exactly at the dawn of the Shavuot (6th of Sivan), the moments, according to Tradition when Ha-Shem Baruch Hu spoke the Ten Commandments directly to the children of Israel. His father, Head of the 36 Hidden Tzadikim in his generation, understanding the moment of his son’s birth called him Haim (Life) in association with the verse ‘ Living are those who cling to it (the Torah)’.

Often the Teacher Haim repeated to me the details of his birth both of being born already circumcised and of the exact moment of Matan Torah, emphasizing their importance as ‘signs’ that I had to know and that I would have to understand afterwards. Sometimes he added, ”Very few were born circumcised as the Teacher, such as Solly, Noah and a few others. Afterwards you’ll better understand, Peretz. Ha-Moreh is different than anyone else. You must know this and you will need to understand it afterwards.” Even after 7 and 8 years, the Tzadik would say to me, “You study and walk with me for years now but, in truth, you still don’t know with whom you are walking”.

Those facts themselves, of course, were extraordinary and they amazed me every time I heard them. Not only on the manner and moment of his birth did the Tzadik mention but also the importance of the name Haim given him by his holy father Moshe. Ha-Moreh explained that also this was a very important ‘sign’ that I would understand afterwards.

Only after God’s choice of the Tzadik Haim as the Final Goel of history, with the knowledge of the statement that 7 things were created before the creation of this world, was I able to understand what the Teacher Haim was referring to. The name of the ‘Anointed One’ was Haim, a sign of New Life for the world.

This refers to the New Neshama created before the creation of this world that would be given to the person of God’s choice for the good of the world at the time of the Geula Shleima. The name of that New Soul is Haim because it furnishes New Life to the people of Israel and to the whole world. The Tzadik Haim was born circumcised because the Final New Pact required for the time of the Geula Shleima was placed as a ‘sign’ at his birth. The exact moment was that of Matan Torah because the Torah itself, in all that it contains in regards to the times of the Geula Shleima, is ‘completed’ by the Goel Haim, the Anointed Judge of the Kingdom of Heaven. That ‘completion comes by way of the New Studies of the Stars of the Redemption, the New Law and New Rite, the Third and Final Temple and all the Completed Signs of the Geula Shleima.

As the Torah was completed in many aspects by the reception of the Prophets and by the Tradition of the Oral Law, so too the Torah and Prophets and the Oral Tradition have their Completion at the time of the Geula Shleima in merit of the chosen Tzadik Haim. The Completion of the Geula Shleima, however, is extremely different and new because it represents the Completion of the final third name of EHEYE ASHER EHEYE.

Of course, to put it into words is not possible and also even dangerous because of confusion that we must avoid. A Donkey speaks in any case because he’s not a human being. The most special and particular Neshama ever created is that of the Final Goel Haim. One must not get confused because of levels. It is foolishness and it has no true sense to make comparisons and to speak of ‘more than the Patriarchs’ or ‘more than Moses’ or ‘more than the Prophet Elijah’ etc. No such comparisons are to be made. Every one of the chosen Tzadikim of history has his particular position and level different than anyone else’s. If Jacob, our father is called the ‘holy one of the patriarchs’ this is not because he is ‘more’ or ‘higher’ than Abraham or Isaac but rather because his own great Neshama had also the great privilege of receiving the Traditions of Abraham and Isaac. The Tzadik Haim has behind him all the highest Traditions that ever existed but his position in history is totally different than anyone before or after him.

The Geula Shlema is totally different than all preceding history. It brings universal peace to the world, after the great and terrible Fourth Generation. It completes the Signs of the Torah and of Prophets and of Tradition, as said. It unites all peoples in the same faith, including Jews, ex-Christians and Muslims and eventually all people remaining after the Fourth Generation. There is nothing similar in all past history, nothing even close. The Goel Haim has been chosen by God Almighty for these purposes and the Neshama of the chosen Goel Haim is totally different than any Neshama before it or after it. This is the truth.

It is hard to understand but it is likewise extremely difficult to understand the level of the Tzadik Haim in the world, Head of the 36 Hidden Suffering Tzadikim. No one has really known about their level in all past history. To me alone was given permission to speak because I’m a Donkey and Peretz was chosen to announce the Geula Shleima and the Goel Haim. The Hidden Tzadikim arise every day to the Higher Tribunal in the worlds above and they know the decrees issuing for the world. They walk on a totally different level than all people in the world. They look at a person and know who he or she truly is and everything they desire to know. They possess kefitzat ha-derech and with it they can go to whatever place in the world they want. They are holy from head to foot and every action they do has higher actions attached to it. Every hour they correct other souls in the other world who need correction. Every footstep represents a higher action. They are totally separated from mankind and yet they walk in the world with enormous humility and love for people, Jew or Christians, Muslims or Buddhists or Mohawk Indians. They love all God’s creations because they love Ha-Shem and all that He has made. Their understanding is of a totally different and higher level dissimilar to anything known in the world. All these are only words that I can say but everything they do is on a level to which words cannot correspond because their level is unlike any experience known to mankind in whatever level of study people may be, even great and holy hhachamim and rabbis included.

All this and among them one person is higher than the others, Head of the 36 Hidden Tzadikim. What, then, can be imagined about the one chosen after his death and resurrection to be the Final Goel of history!

But all Christianity came so that in its correction humanity will never again fall into the trap of deification. And the sin of Emanation of the Zohar came so that in its correction Jews will never again fall into the error of associating Divine Emanations to anything or anyone else. Incredible is the foresight of Ha-Shem Eloheinu.

Back to the subject. The teachings I received were in secret but certain things such as the birth of Ha-Moreh he told also to Sara (Markus), to Giordano and Davide Levi and to the whole Levi family and to a few other friends. Concerning the extremely elevated Neshama of the Tzadik Haim was taught to me alone nor would he have ever spoken of this to anyone. As Talmid he wanted me to know it and try to understand something. Also for me it was prohibited to relate this to others although I did have permission to tell Giordano and Davide Levi that the Ha-Moreh was Head of the 36 Hidden Tzadikim. The matter of the elevated and ‘unique’ NEW level of his Neshama was of a category that could not be spoken of. It’s also not something of understanding but is taken on faith and one tries to feel something of its meaning. It was of a New SUBSTANCE needed for the world, above any particular level of being Jewish. It was of a Higher Essence given by Ha-Shem for the sake of the world. Obviously, I myself couldn’t understand very much.

Now we can understand something more, after his terrible sacrifice because of a decree on the world, his being resurrected to reside as the final Goel and Anointed Judge of the Kingdom of Heaven and after the descent of the Completed Signs of the Geula Shleima. Clearly the Neshama of the Tzadik Haim was of a different order than any Neshama previous or afterwards.

Previously as Talmid I had nothing of all these new parameters to reckon with. I could not imagine that the Tzadik Haim was or would be chosen as Goel nor did I know that the position of the Goel was in the Kingdom of Heaven. Indeed I had no ideas about a Kingdom of Heaven just as all Jews. The only thing I knew was that the Goel is not the Mashiah and the Mashiah is not the Goel, and that the essence is the Goel and not the Mashiah. The one that in truth the children of Israel are seeking is the Goel and not as they think, that it’s the Mashiah ben David. I had no idea of what being the Goel was about.

I could not put together the matter of the Tzadik Haim’s being circumcised and his being born at the moment of Matan Torah in relation to his being the Goel. Also the Teacher’s words themselves were that I would understand only afterwards. It was a great privilege for me to know what had been told me.

It would have been impossible for me to think that the Tzadik would have to undergo a sacrifice and die for it and be resurrected and chosen as Goel. It was prohibited for me to associate death with the Tzadik Haim.

Everything changed with the sacrifice and the death of the Tzadik Haim, 8 days after which I announced in my dream ‘The time had come’. It took time for me to understand what time had come but I did understand that in virtue of the merit of the Tzadik Haim the world had entered into the period of the realization of the prophecies concerning the last terrible period of history and then the time of the Final Redemption.

 All the rest came to gain their meaning as ‘Signs’ came in from Pesah 1983 with the Sign of the Book of the Stars of Abraham our father, Sign of the Kingdom of Heaven and the White Marble Steps, the Sign of the New Light of the Third and Final Temple, the Sign of the Donkey who eats Bread, the Sign of the Fourth Generation and of the New Building and the Sign of the Resurrection of the Tzadik Haim in the final Sign of the Resurrection of the Dead. The Tzadik Haim was born circumcised in the Sign of the Completion of the Pact, at the moment of Matan Torah in the Sign of the Completion of the Torah, Prophets and Oral Tradition. It then became clearer that the Higher Neshama of the Tzadik Haim was that created before the creation of this world for the sake of the Geula Shleima in the Renewal of the Torah, of Repentance, of Gan Eden, of Ghehinom, of the Temple and of the Throne of God’s Glory. He is the Splendor of Israel in the Final Signs of the historical Jacob, our farther, the holy one of the patriarchs.

 

Chapter 21

The New Mishnah

 

In general all the texts of Sefer Mishnat Haim represent the New Mishnah of the New Pact of the Final Redemption. My task as first Donkey of the Goel Haim is to formulate the New Mishnaot that the Goel Haim sends us primarily in the forms of dreams. It has been explained that the force of the use of the term ‘Mishnah’ is unique to the Final Redemption; it stems from the original Mishnah of Yehoshua bin Nune and it’s an absolute necessity in view of all the many ‘New Things’ of the Geula Shleima such as the New Law, New Rite, the Book of the Stars, the New True Kabbalah of Big Fish Leviathan, the matters of the Kingdom of Heaven, all that which concerns the chosen Tzadik Haim, the Signs of the Donkey who eats Bread, the New Prophetic Tradition of the Prophet Elijah, the matters of the Resurrection of the Tzadik Haim and the New Messages. All these are included in the New Mishnah and they are not to be found in the Mishnah of Tradition. The New Mishnah is on the authority of the Goel Haim, heir to the Written and Oral Traditions of Israel and to the Hidden Tradition of the Tzadikim. Everything of the New Things, therefore, are well protected within the boundaries of True Torah even though they were unknown and unheard of before. Daniel Manigrasso, for example received in a dream the new blessing for bread: Blessed is the Lord, our God, who blesses the bread that grows from the earth. áøåê ä'' àìäéðå äîáøê àú äìçí äâãì îï äàøõ. – Another example in Noda’s dream that it is possible to declare God’s Unity, instead of Kriait Shema (Hear o Israel the Lord, our God, God is One) with the expression ‘Thanks to EL SHADDAI, EL SHADDAI is great, EL SHADDAI is One’. Another example: the prayer of the ‘Amidah, the 18 blessings, is part of the reception of the Sages of Israel; their new forms are formulated according to the new conditions of the Final Redemption. Clearly for all these matters a New Mishnat is required.

The dream of the Contract of the House of Prayer is a New Mishnah sent from the Kingdom of Heaven by the Goel Haim. It is not less than the Mishnah of Rav Yehuda ha-Nasi, peace be with him coming directly from Above by way of the Completed Signs. It’s important to emphasize that the Mishnah of Rav Yehuda ha-Nasi was of fundamental importance historically in saving a large part of the Oral Tradition such as the fundamental importance that the Mishnah Torah of the Rambam would have in saving rabbinical Judaism after his generation, although this will be better understood only with the Geula Shleima.

This because the terrible poison of the false mystical doctrines of the End Time is still unrecognized. If not for the Rambam, nothing would have remained of true rabbinical Judaism and the Halacha would have been completely drowned in a sea of unfounded and idolatrous mysticism. In the generations after the Rambam, his Mishnah Torah was the ‘anchor’ of rabbinical Judaism that held on to the clear pshat of normative Halacha. Only afterwards, however, will this truth come to the fore when Halachic Judaism will arrive at the understanding of the terribly strong Currents of so-called Admorim, Tzadikim, Kedoshim, Mekubbalim, Baalei Ruah ha-Kodesh etc. The true power that didn’t allow these to completely rule over official Judaism and kept Halachic Judaism in its place, notwithstanding all the deviations, was the Mishnah Torah of the Great Eagle. This will be understood only afterwards when the falsehoods of those Currents will be clearly recognized.

The true level itself of the Rambam, peace be with him, will be clarified with the affirmation of the Goel Haim that the Great Eagle was the Head of the 36 Hidden Tzadikim of his generation. He was in the Higher Sanctity of the Men of the Ascent and the Mishnah Torah is rooted in that Higher Kedusha. This and he was the personal doctor of the Sultan and his Court, accompanied every morning by the King’s escort to the Palace, returning only in the afternoon, only to find many people with physical problems who awaited him. He didn’t eat in the Palace so that when he arrived at home he was hungry and would ask of those people waiting, Jews and non-Jews, to be so kind as to wait for him half an hour that he might eat something and prepare himself. The Rambam slept very little.

The Rambam was very humble and his heart was filled with mercy for all people.

The Mishnah Torah has in truth been the Rabbinical Mishnah in all the generations after it. It did not replace the Mishnah or Talmud of Tradition. It was, however, ‘New’ in its purpose of bringing the Halacha of the Talmud into a clear and simplified language understandable to every Jew who knows Hebrew and basic Torah Law.

In comparison, Sefer Mishnat Haim, in the authority of the Goel Haim, is a completely New Mishnah for the Generations of the Final Redemption. It derives from the New Sanctity of the Geula Shleima and is the Pillar of true faith for all the coming generations. It reveals the position of the Tzadik Haim, Anointed Judge of the Kingdom of Heaven, all that which pertains to prophecies and the Completed Signs of the Final Redemption.

It is thus a great, vast and profound study of the true New Things that ‘descends’ from the Kingdom of Heaven. It will be studied afterwards in every detail as the Maiyan Ha-Mitgaber (a Fount that flows ever stronger) for in Sanctity there is no end to its profundity. In 1983 I dreamed: The Tzadik Haim held the ‘contract’ of the House of Prayer of the Geula Shleima; he placed it before me to have me sign my name if I accept responsibility for it; I signed it and then the Teacher Haim said, “In about 400 years from now, between 400 and 500 years, the Jews of the Synagogue will no longer use Tefillin”.

In brief, by that time there will be no need for Tefillin, just as on the Sabbath there is no need for Tefillin. In the Sanctity of Shabbat there is no need for the Sanctity of Tefillin. When the time comes, the Tribunal of Mordechai ha-Tzadik that Tefillin no longer be used. It won’t be difficult, with the Temple standing. They will have before them this New Mishnah and they will know that the time has come.

The House of Prayer will have already been built in Jerusalem and Beersheva. Exile will no longer exist. Universal Peace will extended throughout the world. It’s hard to conceive of now still before the Great and Terrible Day of the Lord which will change all ways of thinking for the sake of the generations of the Final Redemption. It is still much easier for humanity to think of wars, of suffering, of illnesses, of confusion. To us, true peace is a dream-like panacea in some far-off island, hee-haw! And yet we know that it must surely come about; it\s an integral part of Prophets! AS to the present time, if one has had the good fortune to have peace at home with his family, he or she is to be considered the richest among the rich and extremely blest. Universal peace, however, is directly rooted in the New Sanctity of the Geula Shleima which already aspires to and works towards that unity that will most certainly come after the Great and Terrible Fourth Generation when ‘all will know Me from the smallest to the greatest’.

Such are the conditions being formed by the New Sanctity of the Geula Shleima that will descend on a universal level after the ‘kingdom of iniquity’ will be extirpated from the world. The heart of mankind and so too its comprehension will be on a higher level.

Another very important New Mishnah: Giuseppe in a dream received the extremely amazing message of the Angel Michael who announced “Three are the Men of the Redemption, Moses, Jesus and Haim”.

These two New Mishnaot, the ‘contract’ and ‘Three are the men of the redemption’ had to be revealed for establishing the House of Prayer of the Final Redemption. There was another dream of Alberta, a friend of ours who had converted to Judaism in the Italian Community. In that dream, she was in Israel and it was Purim; she was ‘caught’ between praying in the New House of Prayer where there was joyous singing, Priests and Priestesses or from going to pray in the Synagogue. A man of the New House of Prayer said to her, “If you desire you can also pray here in this New House of Prayer where it’s possible for a Jew to fulfill all the mitzvot just as in the Synagogue”.

We might have thought that the Mitzvah of Tefillin was also in the New House of Prayer of not for the dream of the Contract. The Sanctity of the New Pact, as explained, no longer requires Tefillin in the New House of Prayer.

Even without that affirmation of the Archangel Michael, we already knew that Yeshua had been in the School of the Essenes, that his was a very particular Messianic Mission alluded to in the last prophecy of Malachi and in the 53 of Isaiah concerning the ‘suffering servant’ and of the prophetic realization of the Sacrificed Ram in Isaac’s stead. We did not know, however, how to define Jesus’ mission in conjunction with the ‘second redemption especially since, as every Jew, we consider Purim as the second redemption and Mordechai ha- Tzadik as the second Goel of Israel.

Without that declaration of the Archangel Michael we could not have understood that the historical Purim was properly a celebration for Jews only, not in terms of the Final, Third and Universal Redemption. The Geula Shleima must also include the return and salvation of the Ten Tribes of Israel, as well as the nations of Esau and of Japheth. True, we did know (from the Tzadik Haim, afterwards confirmed in the Completed Signs) that the majority of the souls of those of the Ten Dispersed Tribes were to be found in Christianity.

How could the long and bitter exile of the Jewish people be seen in a context of a ‘redemptional process’? Almost impossible! The announcement of the Archangel Michael was a New Mishnah that gave place to a New Understanding and equally marvelous was the fact that such an important information was not sent until the 16th year of the Completed Signs, until, that is, the conclusions of the Great Correction of Christianity were already written. On the other hand it became clarified that all the corrections had to be made first, the undoing of all idolatrous Christian doctrines and the total separation of Jesus from all Theological Christianity. So too the hand of God Almighty in His acceptance of Jesus’ sacrifice and His love for Yeshua’s sincerity and his humility had to be established firmly. Already in the very first Great Completed Sign of the Stars, the Goel Haim had announced, “This is the Star of Christ, come in virtue of humility”.

Even before the Completed Signs, I loved Jesus because the Tzadik Haim said that he loved him. He also said that Jesus spoke very good things but that the rabbis at that time didn’t understand him. The Teacher Haim always showed pity on Jesus’ destiny to die, in his innocence, at 33 years old, age of the flowering of one’s life.

This New Mishnah of the Sign of the Stars that affirms the true existence of the Star of Christ and that the one who merited to be under it was truly humble, distinguished Jesus’ messianic mission in a completely new manner and placed it in the context of the Final Redemption. It throws down mountains, and so we followed up by throwing down mountains and explaining his mission and the Initial Signs he received at the School of the Essenes.

The essentials of the Essene School and of the true elevated level of the Teacher of Justice, I learned from the Tzadik Haim who revealed the ‘secret’ that Jesus had been 3 full years in the School and that he left the School after Yohhanan had left and under the influence of what Yohhanan had said concerning the ‘true ‘mission’ of the one who came after him. Without Yohhanan’s leaving the School and disobeying his oath, and without those words, Jesus would not have had the force to break his oath and abandon the School.

The Tzadik Haim explained to me what the Moreh Tzedek had seen in his prophetic wisdom that caused him to decide to found the School and the very high level of the teachers that he chose. The Tzadik Haim did not say openly that the Moreh Tzedek was of the 36 Hidden Tzadikim but from the manner of his explanations it might have been surmised. Afterwards Noda received in a dream that the Teacher of Justice, although he was one of the 36 Hidden Tzadikim, had, nevertheless, to receive punishment, even though he was greatly loved by Ha-Shem Baruch Hu, because of the secrets that he revealed in School on his own responsibility. The action of the Moreh Tzedek was in view of the verse (Psalms 119, 126): A time to act, they have violated Your Torah.

From that dream, together with another fact, I understood that the Teacher of Justice was not only one of the 36 Hidden Tzadikim but their Head. Otherwise the Initial Redemptional and Messianic Signs would not have been in his hands to give over to the teachers of the School. This became clear only after the Tzadik Haim was chosen as Goel in that only the Head of the Hidden Tzadikim in every generation, because of his particular close contact with the Prophet Elijah, possessed the Signs of the Redemption.

This then is the Key to understanding the last prophecy of Malachi (3, 23): Behold, I am sending to you the Prophet Elijah etc. even though, unfortunately only the last part of the prophecy was accomplished then: Lest I come and smite the land with anathema, while not accomplished then was the Reconciliation of the hearts. The first part of the verse, however, was not annulled. It would come at a later time in history. There had to be a ‘mission’ however, that corresponded to that negative part of the verse, so that we know that the positive part of that prophecy which carries the name of Elijah, although not accomplished then, would come at a further point in history.

The Signs of the Reconciliation as well as the Prophetic Signs of the Great and Terrible Day of the Lord were in the hands of the Prophet Elijah, from the very Hidden Kingdom of Heaven, is the uncounted Head of the Hidden Tzadikim in every generation. Only the Head of the 36 Tzadikim in the world had access to those Redemptional, Messianic and Prophetic Signs. The Teacher of Justice therefore was Head of the Hidden Tzadikim and only he could have given over those ‘secrets’ to the teachers of the School.

Only at the end of the very long history of exile with God’s choice of the Tzadik Haim as Goel and the revelation of the Completed Signs can all this be understood. Then we understand that Yeshua accomplished the tragic mission of ‘lest I come and smite the land with anathema’. With the displacement of the Reconciliation to a future time, so too all the other redemptional and messianic prophecies were displaced together with it because nothing redemptional or messianic could come without those Keys given exclusively to the Prophet Elijah, of blessed mentioning. Since, however, Jesus’ mission represented the accomplishment of the negative part of the prophecy, most of those same redemptional and messianic prophecies were accomplished partially in an incomplete manner. Jesus rides a she-ass into Jerusalem to accomplish the prophecy in Zachariah. Good but can you do with that prophesied she-ass except to assert that Jesus accomplished it. And so with the other prophecies; they are only an Initial Phase of the prophecy and no more. The terrible idolatrous deviations of Christianity came out because the various Father of the Church sought to explain those prophecies as being complete whereas they were only partially realized. They thought that Jesus was the singular and unique Messiah of all history. This brought them to all their theological falsehoods.

The Rambam, peace be with him was expert in the Christian New Testament and in the Koran of Muslims. He therefore wrote what wrote in the censured paragraph of Hilchot Melachim that we will take up in chapter 29, God willing.

Jesus, in any case knew that he was not the final one. HE therefore prophesied of the Son of Man who would be revealed at the end time. So did he know that his task was for the salvation of the Lost Sheep of the House of Israel.

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Geulat Purim was the second Redemption of the Jewish people, and Mordechai the Jew was the second Goel of Israel. Purim was not a Geula Shleima and the Ten Tribes of Israel were not redeemed by it. After the explanation that Jesus was the Ram sacrificed in place of Isaac, our father, we then understand that not only the nations received benefit from his mission but also Israel, and not only the Lost Sheep of the house of Israel received benefit but also the Jewish people itself. As explained throughout, the terrible decree of total destruction of the Jewish people, God forbid, was decreed at that time, and by way of Jesus’ sacrifice that decree was softened and modified into a decree of the destruction of the Second Temple, ba-avvonot, and the dispersion of all Israel among the nations for a very long and bitter exile.

Also the historical Purim for Jews went into effect in that long exile. As Purim was the Hidden Redemption where God’s miracles were hidden in the seemingly natural events that happened, so too throughout Israel’s long exile there were always God’s miracles but for the most part they were hidden in seemingly natural circumstances. Jews according to their faith might recognize them after they took place and the individual was saved. It would not have been possible to survive the exile if not for such miracles. Therefore the Sages established the Celebration of Purim as written in the Megilat Esther. This of the exile afterwards but at the time of Jesus where total destruction was decreed, God save us, the ‘messianic’ sacrifice of Yeshua was needed to modify the decree.

From the wonders of Akeidat Yitzhak, also Yitzhak, our father, needed a ram to substitute his sacrifice. Also Isaac did not have a full life until that Binding; he was not married and had no heir; the sacrifice of the ram was needed to save him so that he get married bring his heir, the third patriarch. Mordechai ha- Yehudi, (called Yehudi as he was a Sign for the Jewish people) was in the Sign of Isaac, our father, in that second redemption of Israel. After Purim many Jews returned to eretz Yisrael to build the Second Temple. Purim together with the Temple could have brought the Jewish people to its completeness. The light of the Temple could have become a light unto the nations and could thus have become the Geula Shleima.

That, unfortunately, didn’t happen and, especially after the miracle of Hhanuca, the people continued to descend from one low level to another. In a period, some 70 years before the destruction, came the time when the prophecy of Malachi concerning the Prophet Elijah would have its last chance to be realized but the Jewish people, particularly the Priests in the Temple but also the Pharisees were extremely far away from any Reconciliation or redemption. Jesus could therefore not affect any reconciliation and, instead, his sacrifice was needed for changing the decree on Israel. That sacrifice was thus messianic for the salvation of the Jewish people and Yeshua was loved by God for his sincerity and his humility and the sanctity of his intentions.

One must know that Isaac, our father is in the Sign of the name ASHER of the triple name EHEYE ASHER EHEYE and that the beginning of the historical period that opens that second name of ASHER is that of the Prophet Elijah, of blessed mentioning, under the Letter ALEF of the 3 Letters ALEF SHEEN RESH. Had the Second Temple become a light for the nations, the name ASHER could have brought to the final name EHEYE thus bringing about the Final Redemption. That was while the Second Temple was still standing still allowing for Israel to repent from its sins and to change course. After the destruction of the Temple, ba-avvonot ha-rabim, exile set in and there was no place for the Geula Shleima for another 2000 years. In part Israel entered into the Signs of Jacob, our father, in the Sign of his ‘exile’ for twenty years outside of Israel with Laban and the 20 years become prophetically 2000 years. He then returns to Israel; this is the establishment of the State of Israel. Jacob, our father still goes through difficult times and even before his going to Beth El, he must order his household to eliminate the ‘;foreign gods’ from their tents. This is the idolatrous sin of Emanation with all that has emanated from it which is still, ba-avvonot ha-rabim, inside the Tents of Israel, until the sin of the Zohar will become known. At the point of 35 years of the State of Israel, God Almighty chose the Tzadik Haim to be the Goel, in the Sign of the Splendor of Israel. The Signs of Jacob and of the Splendor of Israel overlap, in the same way that Isaac, our father was still alive for many years when Jacob, our father, returned to the land of Canaan. Jacob had to clear away the Foreign gods before he could receive from God the name Israel. Nevertheless, he know from his victory over the angle of Esau that when he would go to Beth El he would receive the name Israel. One can thus see more precisely what period of Torah Prophecy we are in.

The overlapping is a necessity so that with the coming of the Goel Haim, the Signs of the Geula Shleima be received in the world, made ready in texts to study after Jacob will burn out the foreign gods from its tents. May God Almighty bring it speedily in our days. Amen.

The Final Redemption is universal. The RESH was blocked for these past 2000 years from being joined to the final name. Israel was in Exile. Christianity spread to many nations but it was idolatrous. The end of the Last Days of Judgment for the Jewish people was the Shoa. Jacob returns to Israel but with thousands of difficulties to resolve. After 35 years, after the terrible sacrifice of the Tzadik Haim, the long sacrifice of Isaac comes to an end. That long sacrifice of Isaac respects the very hidden aspect of the ALEF and SHEEN of the name ASHER, the suffering of the 36 Hidden Tzadikim from the time of Mordechai ha-Tzadik but especially in these past 2000 years of exile. When the final Hidden Tzadik is chosen Goel, the suffering of the Hidden Tzadikim is no longer desired; this is the long sacrifice of Isaac which has come to its end and is revealed by way of the Tzadik Haim’s sacrifice. He is resurrected into the Kingdom of Heaven and the Completed Signs are revealed, but is in a hidden manner of Purim. The Great Correction of the RESH is given so that the name ASHER be bound to the final name EHEYE. In this way, not only Israel but the Lost Sheep of the house of Israel and the peoples of Japheth can receive the justice of the truth concerning Jesus’ messianic mission allowing for a great salvation among the nations.

Whatever were the desired corrections that Jesus desired but could not do, in the Geula Shleima will be accepted by the people of Israel and Jewish people everywhere. It is a matter of time because it takes the oncoming great and terrible Fourth Generation to change the mentality of humanity, Jews and non-Jews alike, and all the roots of evil will be destroyed. It will be. Jacob will understand and destroy the foreign gods and will come to know and accept and to love all the marvelous News of Geula Shleima and so will it come to accept and to love our precious brother Jesus, the second man of the Redemption.

So don’t go away and let me bray. I’m a nice little Donkey with a beautiful Tail. I’ll give you nice words with which you can pray, just believe in God and His choice of the Final Goel. Hee-haw!

 

Chapter 22

Answer to Rav Raphael Peretz

 

When Rav Raphael Peretz heard the tape I made from this book, he got confused with my Donkey-statements and thought I was saying that I’m the Mashiah ben David. By phone I explained that it was not so; I’m the Donkey who brings the Messianic Signs to Israel by way of the Signs; the ‘Mashiah ben David’ will come in the time of the Third Temple and there will be various ‘messianic’ tasks whether the ‘Anointed Priest’ of the Altar of the Anointed Priest or Donkey, Mashiah ben David on the Altar of the Great Israel which correspomds with the mission of the Donkey who eats Bread. Nevertheless the essential matter is not this but that of the ‘Adon that you are seeking’ and he is the Goel, not the Mashiah, even though it’s prohibited for us use this term ‘Adon’ on the Goel Haim because he totally refuses it.

Let me try to straighten out some of the Rav’s confusion. Just after the 12th year of the Completed Signs, I dreamed: To my great fortune, the Tzadik Haim kissed me on the lips with great satisfaction; then he pushed me away forcefully and said, “You thought yourself the Mashiah”! I was terribly afraid and I tried to persuade the Tzadik that it was not so and that I did not consider myself Mashiah but the Teacher insisted, “No, you thought yourself Mashiah, be careful”. - - I awoke trembling, my brain was confused and I feared for having sinned.

O but the Tzadik Haim had also kissed me and he is the one who sends these dreams and he knows from the beginning what will be in the end. The kiss was extremely positive but there is yet something to correct in order to complete the Sign.

It came at the end of 12 years of Signs. The first 6 years were in the Messianic Signs of Yosef, the Universal Signs and the Correction of Christianity whereas the second period of 6 years were in the Messianic Signs of David for Israel.

The kiss of the Tzadik Haim came to acknowledge the fact that the 12 years of ‘Messianic’ Signs (and the writings that contained them) were successful and had been received Above. These are two large categories of Signs that have to be resolved historically so as to proceed with the Geula Shleima. They are two categories but they must be unified for the sake of the Keys of Shalom of the Geula Shleima, as the prophesied unity (Ezekiel 37-19) between Ephraim and the Tribes associated to him and Judah and the Tribes associated to him that become one in God’s hand, Blessed is He. This condition must exist but as the other Signs of the Geula Shleima its essence is not understood until the Key to open it has come. I’ll try to explain now the essence of said Key in 30 small paragraphs.

1)            Most of the Neshamot (souls) of the Ten Tribes, in Prophets the ‘house of Israel’ or sometimes ‘Ephraim’ or ‘Yosef’ are to be found in Christianity. These are the children concerning which Rahhel, our mother, cries because ‘they are not’ since their true identity has been lost among the nations. These souls desperately need the Geula Shleima to take them out of Christianity and bring them to the Final New Pact of Jeremiah 31, 31: behold days are coming, the word of God, and I will make with the house of Israel and with the house of Judah a new pact. - - For it is also with this essential purpose of unification that the New Pact comes.

2)           Since it is necessary to save them from Christianity, the Battle of the Fish is required in order to scrutinize the Mission of Jesus and to distinguish its true aspects from its falsehoods. All Christians believe in the Messianism of Jesus, Christ of the Nations. It’s not possible, therefore, not to respond to the Mission of Jesus, otherwise there would be no way to extract from Christianity the Lost Sheep of the House of Israel.

3)           In essence, Jesus received (at the School of the Essenes) the Initial Messianic and Redemptional Signs, Signs that included both the Signs of the House of David and the Signs of the House of Joseph. In truth, these 2 sets of Signs represent a unity, each one in need of the other for the completion of the Geula. The young Jewish Jesus did not speak to the nations. His foremost intention, to begin with, was to correct Israel from its errors of which there were many in his time and then to give over New Messages (of the Kingdom of Heaven) concerning the Geula. Thus we see that even though those Signs afterwards went out for the nations, Jesus had with him the Signs of the House of David as well, and thus he spoke to the children of Israel since it was the Jewish right to hear of them first.

4)            Those Signs were not received by the rabbis at that time and his mission was not accepted,. After his crucifixion, Christianity was formed and on the force of the Universal Joseph Signs it went out for the nations. In the process of the non-acceptance of that mission, Yeshua knew that he would have to die as a sacrifice in order that his mission be confirmed by God. Jesus also knew prophetically from the Joseph Signs that “I have not come except for the Lost Sheep of the House of Israel” (Matthew 15, 24). Also his name Yeshua ben Yoseph was a sign to that Mission.

5)           It must be understood that these two categories of Redemptional Signs only together form a Completion and give over the Completed Keys. Israel without the Universal Joseph Signs (and consequentially without the Davidic Signs) went out to its long exile, without any possibility of coming to the Geula Shleima. It remained with the Traditional Messianic Promises concerning the Reign of the Kingdom of David but without the actual Signs of the House of David; so was it sent into the Hester Panim (God’s hiddenness) of its long and dark exile.

6)           The understanding that went out for the nations is, of course, itself completely distorted since it issued from the Joseph Signs without the Messianic David Signs which are bound to all Jewish Tradition and to the commandments of the Holy Torah. Thus the Joseph Signs lost that true bond of the Shield of Abraham in the Pact of the true monotheistic faith of Abraham. Jews remained with the confusion of the Messianic terminology and Christians took on a totally defective associated faith in a Trinity and all the rest of the poor deified Christ. I mention here a phrase often repeated by the Tzadik Haim, “The word that more than any other confused the whole world is ‘mashiah’ (messiah)”; it would have been better if it had never existed.”

7)           The final chosen Goel in his coming brings to the world the Completed Signs, both the Davidic Signs and the Joseph Signs, which only together operate for the sake of the Geula Shleima. He also gives over the necessary Key of the Correction of the term ‘Christ’ in the Sign of the Stars, “This is the Star of Christ, come in virtue of humility”. Without this correction it would be impossible to bring the Joseph Signs back to their original standing together with all those children of Rahhel who were partially guarded by them in Christianity. These, let’s say ex-Christians, however, cannot be separated from the true mission of Jesus and therefore the Completed Signs explain it to them. Through said Correction they return unto the confines of the true Tradition on the Altar of Ephraim in the House of Prayer of the Geula Shleima.

8)           Another point to consider is the she-ass on which Jesus rode into Jerusalem, fulfilling the prophecy in Zachariah in its simplest form. That female donkey, however, could not speak because Jesus was not the Goel of the Final Redemption and so too the donkey was not completed. It was shown to Giuseppe in the dream that the ‘donkey’ (representing the ‘mission’ of both Christianity and of Islam was incomplete whereas the Completed Donkey comes only for the Geula Shleima together with the Final Goel, in the Sign of Jacob, our father. This is the Key to finding the other Keys carried by the Donkey who eats Bread, also the Messianic Joseph Signs and the Messianic David Signs so that they be established firmly in writing and explained in a clear manner according to the Completed Signs.

9)           Thus after 12 years, after the descent of the essential Joseph and David Signs, explained in Sefer Mishnat Haim, the Donkey needed 2 things 1) the Sign from the Goel Haim that the Pact formed in those twelve years had been established; this was the kiss of the Goel Haim, and 2) a necessary help to remove the Donkey from the very heavy and potent stream of the Messianic Signs so that he not err and believe himself the Mashiah, forgetting that he was only a Donkey carrying those Signs for the coming generations; this was the Goel’s pushing Peretz away with the strong rebuke, “You thought yourself the Mashiah”!

10)        That first Completed Donkey could not be the Mashiah ben David for many reasons but in brief, let us see again what the Great Eagle says: ‘before the war of Gog and Magog a prophet will arise to straighten Israel and to prepare its heart’. As the hugeness of the expression ‘and he will correct the world’ (hilchot Melachim 11-8) and the expression ‘to put peace in the world’ (ibid. 13-3) so too this expression ‘to straighten Israel and to prepare its heart’ speaks of an incredibly large task, not something that be accomplished in a day or two or a month or a year. It’s a task that requires a generation!

11)         The Rambam in his holy derech makes it understood that said prophet who will arise 1) is not the Mashiah ben David because he calls him a prophet, and 2) his explanation indicates clearly that said prophet brings with him the Keys of the Prophet Elijah, of blessed mentioning, for it is the task of ‘Behold I am sending the prophet Elijah before the great and terrible day of the Lord comes. He will reconcile the heart of fathers to their sons and the heart of sons with their fathers’ (Malachi 3- 23,24). This will be realized by way of the prophet who arises.

From the verse is understood that time is needed and reasoning has it that it be a generation, so that the prophecies concerning the Fourth Generation and the Day of the Lord be given and explained to people in the world, and to diffuse and to teach the News of the Geula Shleima etc. So too the work of preparing Israel for the Geula Shleima and straightening out its heart, especially in view of the universal ‘We are all of the same flesh’ etc. requires a whole generation. And whoever knows the Jewish people will ask, “What, only one generation?

12)        The prophet mentioned couldn’t be the Mashiah ben David; for it’s this prophet that is supposed to prepare the way for Mashiah ben David, so that he become considered the Mashiah for Certain only with the building of the final Third Temple, and a long generation is needed from the arising of said prophet and the constructing of the Temple. The Third Temple cannot be built until there will be universal peace in the world, a peace that cannot be until after the world has already passed the great and terrible day of the Lord and after a large part of the world has died, unfortunately. In any case, the Rambam’s statement that ‘there are some who maintain that the Prophet Elijah himself comes’ demonstrates that if it is not the Prophet Elijah himself who comes, the mission of that prophet who arises is solidly bound to the mission of the Prophet Elijah, of blessed mentioning.

13)        And I’m Peretz Green, first Talmid of the Teacher Haim, and to me has been given the great privilege, in the permission of the Tzadik Haim, to announce the opening of the Geula Shleima’ and the opening of the Fourth Generation in the Sign ‘Ba ha-Zman’ (The Time has Come). In my dream I stood in the middle of ‘prophetic circles’[46] depicted in white on the ground; distant about 30 yards was the Tzadik Haim. It was night and the stars shone with amazing brightness and closeness. The Tzadik looked at me to gain my attention and then he looked up at the stars; I too looked up at the stars and from my mouth there issued an extremely potent voice that declared “Ba Hs-Zman”. - - I’ve explained in several places that the voice that issued was not properly mine; it was the opening announcement in the permission of the Prophet Elijah, of blessed mentioning, while I am in the permission of the Goel Haim.

14)        Good, let’s try to get it right and understand the truth. Let us assume that I, Peretz son of Morris and Ann Green, am the prophet referred to by the Rambam, for it is I who announced ‘the Time has Come’; and after that announcement I also became the first Donkey who eats the Bread of the Completed Signs of the Geula Shleima in which there are contained all the Keys to Peace and Unity, the Clear Tongue, the Messianic Signs of Joseph and of David and all the New Prophecies of this Fourth Generation that came in dreams to the pupils of the Teacher Haim.

15)        There exists, nevertheless, a certain problem: I’m not a prophet nor the son of a prophet. On the other hand, this isn’t such a great problem. The time of the Prophets of Israel ended with Malachi and there won’t again be Prophets of that category of prophetic reception (as explained to me by the Tzadik Haim). At the time of the Final Redemption the prophetic reception comes as prophesied in Joel (3-1) ‘And it will come to pass afterwards that I will pour out My spirit on every mortal, your sons and daughters will prophesy, your elders will see visions, your youthful ones will dream dreams and see visions.’ In this way will be revealed the prophecy of Zephaniah (3-9) ‘For then will I pour out a clear tongue to the nations and all will invoke the name of God, to serve Him united.’ And in this manner will be revealed the prophecy in Jeremiah (31—31) ‘And I will stipulate with the house of Israel and the house of Judah a new pact’ etc. (33) ‘and all will know Me from the smallest to the greatest’ - - and so too all the messianic and redemptional prophecies in relation to the Geula Shleima.

16)        Thus am I Peretz and a Donkey-Prophet even if I’m not a prophet or the son of a prophet. I am simply the first historic Donkey-Prophet of what said Prophet declared by the Rambam has to be and do. As I was the Donkey, Mashiah ben David, the first historic Donkey-Mashiah to make Signs of what and how the eventual Mashiah ben David must be and do, so am I the Donkey-Prophet who must arise.[47] So, as secretary to the Goel Haim, I put in order and even explain the new prophetic material that descends in merit of the Goel Haim and we Donkeys try to fulfill our ‘prophetic tasks’ of this Fourth Generation in preparation to the Geula Shleima. If the Great Eagle alludes to my prophetic Sign, I am for sure not the Mashiah ben David who will be established afterwards in the time of the Third Temple, but the announcement of the Prophet Elijah, of blessed mentioning, issued from my mouth, even though I am certainly not the Prophet Elijah and not on the level of even the dust under his feet; and so too true prophecies of the Prophet Elijah, of blessed mentioning, for the Fourth Generation and the New Building and the Geula Shleima descend in dreams and even true visions to the blessed Donkeys of the Goel Haim. In all these matters I‘m only a first Donkey-Example of what is coming.

17)        Another small problem, perhaps? The Tzadik Haim said to me quite a few times that he was from the tribe of Benyamin whereas I was of the tribe of Judah. Even my name Peretz got into the Signs, as Poretz Gader (to break down) the fences of history with the News of the Geula Shleima, and as Goder Peretz (to fence up the breach) to circumvent past confusions with the New Terms of the Geula Shleima. And the Signs of Peretz include the universal messianic Signs of Tamar and the messianic Signs of the house of David.

18)        It’s no big problem. If the messianic Signs of the House of David pass through me in my Sign and that of the Donkey who eats Bread, I must be born Jewish from the tribe of Judah so as to have in place the traditional prophetic requisites bound to the Mashiah ben David Sign.

19)        There’s no doubt that my (I and the other Donkeys that is) task is historic for reason of the things I must work on,. It’s a question of great good luck, because someone has to pass through these Signs so that they get down to earth and can be realized historically afterwards. I’m the first Donkey of the Goel Haim and my primary job is to write down and explain the Completed Signs in Sefer Mishnat Haim, for these writings are not simply writings but are written in the Stars of the Final Redemption and are Sealed in the Seal of the Higher Tribunal which means that they will not go away and remain in time for the coming generations and so will they come unto their reality in the events of the world according to their times established by the will of God Almighty.

20)       Good, thank God, I also passed through the Signs of Meshullam, servant of God, deaf and blind, which identifies with servants of God who are deaf and blind in their lack of awareness of the truth. In past years, from the first Sign, I, together with the other Donkeys, were instruments for receiving the Completed Signs. In Beersheva, in the 7th year of the Signs, I recited in a dream a new blessing, ‘Blessed are You o Lord, our God, who has made me His bread’. Obviously, dear friends, I cannot be the Mashiah ben David because I’ve already passed those Signs and now I’m involved in other Signs. It is correct, however, that I (and in truth we) are the first Donkey-Prophets to the prophet mentioned here, but spoken of is an entirely different and new category from all previous prophetic positions.

21)        I’ve already passed many Sign-Titles in order to adapt each Sign to its name, its term and its content. I’m particular lucky, all deriving from my good luck to be the first Talmid of the Tzadik Haim and of having studied with him for 13 years, and for having been close to him in his last illness and suffering. Without any doubt whatsoever that without his lessons, his influence and his sanctity with me, I wouldn’t have been able to fulfill the Sign of the Donkey who eats Bread even minimally. And what’s so particular about the Donkey? The Donkey ‘hhamor’ consists of the letters ‘hhomer’ which means ‘material’. That’s the point, that special material came upon me when the Sign of the Donkey who eats Bread descended from the Kingdom of Heaven. The true Donkey lives in his Stable in the Kingdom of Heaven and he descends upon the person who makes himself ‘Donkey-Material’ on earth. Hee-haw, hee-haw, hee-haw!.

22)       And since I’m the first Donkey, he touched me before the others and he charmed me with his allusions, his Signs, his lickings and his garments; he sat in me with love and his hide clang to my skin that became as thick as a donkey in the month of Tamuz who doesn’t feel the heat; and so my hide acquired too that aspect of material that changes with great quickness to whatever form is needed for the Signs of the Geula Shleima. In contrast to the thickness of my skin, I’m so flexible that my inner hide furnishes me with the power to change myself into any shape needed. Hee-haw, hee-haw, hee-haw!

23)       This explains as well why I’m the Donkey with Three Eyes, for Jews, for Christians and for Muslims, and I even brought a Mohawk Indian into the New Pact, although only in a dream but such a dream is written in the Stars and will really happen afterwards in its time. With all these facts, dear friends, you can well understand that at the end of twelve years I was so totally Donkeyfied with his messianic inferences that I absolutely needed the Goel Haim to extract me from those Signs, especially after that holy kiss from the Tzadik Haim which indicated the very successful outcome in all those Donkey-Messiah Signs and it demonstrated enormous love for all matters of the Geula Shleima. Blessed is the one who receives a kiss on the lips from the Teacher Haim, in a moment of elevation and felicity as the prophesied happiness of Purim.

24)       There was a miraculous sign at the end of that twelfth year in the same days that I received the above dream. Nelda Levi, peace be with her in the Kingdom of Heaven, was at our house and she told her dream of the Donkey who eats Bread, as often she repeated this dream to us, of the donkey who went along the street in Milan attached to its cart, stopped just before the Bakery, detached itself from the cart, entered the Bakery and ate bread. She then added, “And Peretz was standing outside on the corner before a fruit vendor’s store and watched everything that was happening”. A hidden miracle! She had told us the dream a hundred times and she had never told this fact before. Ola’, only now she remembered to tell it. In all those 12 years, I had completely invested myself in the Donkey Signs, putting myself in the Donkey’s position, not as a spectator but as the Donkey, so as to feel his every move and every Sign; from Heaven it was made hidden to me until the Messianic signs had been completed. Then in my dream, after the kiss, and the Teacher’s pushing me away and saying, “You believed yourself the Messiah” came Nelda to say that Peretz was not the Donkey, he was as a spectator looking at everything from the side.

25)        Everything changes with the study of the Completed Signs when God Almighty’s choice of the final Goel of the coming generations is known and that he is the ‘adon’ that all Israel is waiting for. Many times, for historical error, when the term ‘mashiah’ is used, the true intention is not for the Mashiah but for the Goel whose name was established before the creation of the world and who is the marvelous counselor, the potent one of God, a father for all times, the prince of peace and he is the Anointed Judge of the Kingdom of Heaven, and that in his coming descend into the world the Completed Messianic and Redemptional Signs of the Geula Shleima.

26)       And I’m a sack of strong hide who gets filled and then emptied, full also with my own defects and with those of my ‘material’. The Mashiah that will come will have to be an integral part of the Final Pact of the Completed Signs, in merit of the Goel Haim, and his level will be according to his closeness to the spirit of the Teacher Haim, and all the more that he will be humble the more will he merit to be a Donkey of the Goel Haim, and will always know his place and will not uplift his head for reason of his messianism. And if he commits an error, a messenger sent to him, in one way or another, will come to confuse him until he understands in what he erred. Thus will come justice and righteousness to the House of David.

27)       Thus have been completed our explanations of the connections of the Rambam’s words concerning the Mashiah ben David. The one who will correct the world and bring peace to the world is the Goel Haim from the Kingdom of Heaven by way of the Great Completed Signs, and every true unction in the world will be according to the tasks of the Geula Shleima in the Goel’s permission. Thus also the mashiah ben David, in the time of the Third Temple will be under the permission of the Goel Haim, the Anointed Judge of the Kingdom of Heaven. This is the ‘secret’ of the continued existence of the ‘Kingdom of David’ for Israel and for the world in all the coming generations.

28)       In the merit and in the permission of the Goel Haim the Completed Signs exist, also those that are of the House of Joseph and those that belong to the House of David, and in his hands are the Keys of the Prophet Elijah of blessed mentioning, for the reconciliation of the hearts for the Jewish people and for their preparation to all that which pertains to the Geula Shleima. The Jewish people does not yet understand that the Mashiah ben David even if he will be the Head of the Signs of the Donkey who eats Bread is only functional in performing his tasks before Ha-Shem and before the Jewish people and before the world.

29)       DIARY: The Counselor of the School of Gilat Haim, when she heard that I had written books on the Geula Shleima said, “Oh, we need the Mashiah very much, I greatly believe in this. When will he come, tell me”. I answered, “I’d be able to explain to you, if you want, all the introductions to this matter, but you’ld have to sit with me about 3 hours, to listen and to ask”. “No. no” she answered rapidly, “I have no patience for such. I want to know immediately”.

30)       Such is the situation in this time of history here in Israel. Everything is with quickness and superficiality and a great lack of patience. Even those who study Torah have no patience to explain things. There’s no ‘listening’ here. About two weeks ago I saw the Tzadik Haim in a dream who with outstretched arms said, “They don’t want, Peretz, they don’t want”. After this the Teacher Haim said, “You need a title such as Professor for those refined who are ready to listen”. Patience, dear friends. I’m hardly the Mashiah ben David and there’s no permission now to call myself a Donkey in public. I must search for young, refined Israelis who want to know about and to understand the new testimony of the marvelous arrival of the Goel Haim and the descent of the Completed Signs.

 

Chapter 23

Further understanding of the Clear Tongue of the Geula Shleima

 

With God’s help, I’ll continue with the essence of the Messianic Signs of Yosef and the Messianic Signs of ben David from the Tribe of Judah. I must explain to readers the necessary Key for this comprehension.

1)            My words require Torah patience, as when one studies the Mishnah, whereas quickness in studying will bring no fruit, and it’s necessary to be precise in the terminology, for these are the linguistic pillars of the Clear Tongue promised for the time of the Geula Shleima.

2)           Let him be wise whoever desires to distinguish between the regular usage of a term and between the meaning of a New Term of the Clear Tongue of the Completed Signs. Let me explain what I mean: in general the words themselves are not new and are similar or equal to words already known. All have heard the terms Messiah ben Yosef and Messiah ben David, and each person imagines the meaning of ‘messiah’ as he is used to; but no one has heard as yet of the term ‘the Messianic Signs of the Messiah ben Yosef and the Messianic Signs of Messiah ben David’. And even as one knows the meaning of the individual words such as ‘signs’, ‘messiah’ ‘ben Yosef’ and ‘ben David’, he or she will not yet know their meanings in the context of the Clear Tongue of the Completed Signs.

3)            One must therefore study the term from anew, in order to understand its new historical meaning. They are all new even if the words are known. For example: every past explanation of the term ‘Goel’ will not give over an understanding of its meaning for the Geula Shleima, because the essence of the mission of the Goel Haim is completely new, as is the ‘resurrection’ of the Teacher Haim from the dead, his resurrection into the Kingdom of Heaven, his being the Anointed Judge of the Kingdom of Heaven, the realization of the prophecies concerning the Mashiah ben David in the hands of the Goel Haim from the Kingdom of Heaven etc. all completely new terminology.

4)           For this reason it’s more difficult for those who study Torah to understand the new terminology because their pre-concepts are much stronger and their habitual linguistic structure is more deeply rooted with years of study behind them. Thus any ‘change’ confuses their usual mental framework and it’s hard for them to come to grips with all the new terms that are not properly spoken of in Tradition. Afterwards the greatness of the Rambam will be appreciated for his stating that there is no Kabbalah on these matters even from Prophets, and no one knows them until they will come, and it’s therefore useless to think you can know them from the many and various opinions of the Sages etc.

5)           Those who study Torah and who inevitably study these 2 paragraphs concerning the Mashiah ben David read it but only superficially without reflecting on the words that ‘no one knows these matters until they will come’ because there is no Kabbalah concerning them etc.; and that all those midrashim and the opinions of the Sages are only conjectures and opinions without any true Kabbala. One needs New Ears to really perceive actively or profoundly what the Great Eagle is saying here. The News and Completed Signs with the coming of the Goel Haim are already within the framework of the purposes of the God Almighty’s Design of the Geula Shleima. From the finalized purposes will be understood retrospectively also the positions of many opinions in Tradition whereas from those opinions alone you will understand nothing about their finalization in the framework of the Completed Signs nor will you be able to enter the New House of Prayer.

6)           Those who study Torah already live in true houses and they therefore don’t feel so much the need for a New House but those who are wiser and are waiting know that completeness must be added to the truths they already know. The true Hidden Tzadikim, for example, are already holy in their rising above to true higher worlds, but with every prayer they add a level of completeness to their level.

7)            The New House will not push you away from your usual house; come and see the New House, how it is, what its essence is, what there is in it; listen to things concerning its purpose and look on with gladness, with wonder and with wisdom at the new things that you see; you have only to gain from this and nothing to lose; nothing will be taken away from your usual house, for a house of truth is true and truth remains for all times.

8)           The Owner of the house, in any case, is asking you to come and visit the New House and to see what it contains, saying to you that it completes the houses of the past. Come and open your eyes and look well. If in the end you do not believe, you have still not lost anything from your usual house. The wise person will fear a loss but not from an addition in which there is no loss, and if his wisdom doesn’t agree with that addition, then either that addition is wrong and it doesn’t contain true wisdom or that wise person doesn’t reach an understanding of the added wisdom that represents a further completion.

9)           To become wise in the Completed Signs, one must keep his treasures in his usual house and to come to the New House as a child unhindered by pre-conceptions, with a good heart, happy to listen to good news; and even as a wise child to ask what this new testimony is? God Almighty has chosen the final Goel and from that moment on the marvelous new Signs of the Geula Shleima descend. Come and listen to the testimony and see for yourself its value. You still don’t know the meaning of Goel because the matter is New and therefore you will not find it in the Treasures of Tradition.

10)        You’ll find the meaning by way of the New Clear Tongue of the Geula Shleima and so too with every Term. A wise person knows when studying a new language, success depends on one’s ability to detach oneself from the mother-tongue or from the language most often used, and then to place himself, so to speak, inside that language studied. For each language has its own qualities and manners, its own modes of expression and of comprehension etc. If one does not try to put himself inside that language, he will not be very successful in learning it.

11)         You do not really know what Mashiah means. What is the ‘mashiah’? You are used to saying, ‘the Mashiah should come’ and many other habitual expressions indicating that all will change for the better when the Mashiah comes. These are habitual concepts in the mouths of believing Jews all over. Because they are habitual, however, they do not allow very much development. The Sages, of blessed memory, said that the words of Torah should always be as new in your eyes, even if you studied something a hundred times, do not relearn it with the habitual understanding you have of it but as if you had never seen it before.

12)        The Geula Shleima renews the Holy Torah in the force of the Completed Signs that are hidden in it. Thus the ‘signs’ in the Torah are renewed in the completed Signs in merit of the Goel Haim. You have heard of Abraham, our father, and of Malchitzedek in the Valley of Shaveh, but until now you could know nothing of the Completed Sign of the Star of Abraham and the Completed Sign of the Star of Malchitzedek. Nor did you know anything about Sefer ha-Cochavim (Book of the Stars), heredity of Abraham, our father. So too until now could you hardly know in a clear manner anything concerning the term ‘mashiah’ and its place in the Geula Shleima; and thus one must take it up from anew without pre-concepts.

13)        The Clear Tongue of the Completed Signs has the power to revolutionize (mehapechet) the languages of the nations; in essence it destroys first of all the falsified terminology of their religions and speaks to them in true Torah language. Those who receive it will cancel out the terminology of the past and will receive the new, true terms. Humanity in general is here spoken about whereas the People of Israel, first of all, in Milhhamot ha-Shem, will break down and burn every single point of the doctrine of Emanation deriving from the Book of the Zohar and then all its long chain of that disgusting error falsely called Kabbalah which is filled with false theology no less than that of the nations.

We are the children of Israel, however, commanded in the Torah and in the mitzvot and in its sanctity. If the Torah becomes interpreted with a False Foundation this in turn falsifies all the rest, God save us, invoking His name in vain, God forbid, and is 180 degrees in the opposite direction of the true faith in all that they think and do in reference to that false Kabbala.

14)        This doesn’t elevate them, it lowers them. It doesn’t sanctify them, it renders them impure. It isn’t the Internal Torah, it is internal idolatry, in thought and verbally. It covers over the true ‘face’ of Ha-Shem from the people of Israel, not allowing that the true inner truths of the Torah become revealed to the nation. These were the 400 most difficult years of God’s not showing His true ‘face’ (hester panim), so to speak, before the Shoa and until the end of ahhrit ha-yamim with the Shoa. The Clear Tongue burns away all the false terminology of ‘Atzilut’ (Godly-Emanations) and distinguishes between the false Kabbalah and the true Kabbalah of Israel (called the Kabbalah of the Beit of Breshit).

15)        The Clear Tongue is proof unto itself when one studies it, by way of the understanding of its new terms, as explained, from which all false concepts are annulled. For the Clear Tongue is not ours; it’s the Language that is sent by God Almighty from the moment that the third Goel of His choice, promised to Israel and to mankind, the suffering humble Tzadik, the Teacher Haim, was taken. The Clear Tongue ‘revolutionizes’ the languages of the nations for the sake of their Correction. It was among the Treasures of the Creator, praised be His name forever, from the beginning of the world or even before the creation of this world, since the Clear Tongue is bound to the third and final Temple, and bound to the name of the third and final Goel. Therefore also the Clear Language was bound to the Final Redemption among the 7 things created before the creation of this world.

16)        Thus the Clear Tongue is a Universal Stellar Language that descends into the world by way of the Completed Signs in merit of the Goel Haim. It is the Clear Tongue that clarifies the other languages in the force of the truth that it contains. It has an immensely powerful force and is a very great gift of Higher Grace sent to the world by EHEYE ASHER EHEYE with the coming of the Goel Haim. It’s a great brilliant light that clears the way for the reception of the Geula Shleima in the whole world, shining brightly and marvelously while annulling all vain thoughts of the past.

17)        Therefore if those who study Torah want to understand the New Messages, they need to address them with New Listening. Let every Talmid Hhacham say: In truth I don’t know what is Goel, what is chosen Goel, what is Mashiah, what is not Mashiah, and I know yet not what the Clear Tongue is; therefore I cannot judge it in any way until I at first study it, for I do not know in truth what the Geula Shleima is that I should judge it.

18)        Such is the Key to understanding Sefer Mishnat Haim written in the Clear Tongue. If there weren’t any pre-concepts everyone would be able to understand, to believe and to distinguish the terms of the Clear Tongue, young and old people alike, studious and non-studious alike, without pre-concepts and with a clean heart, clean as a one day old infant, as an intelligent child who tries to understand something new.

19)        It’s of course understandable that in the beginning of the descent of the Clear Tongue, most people get confused. It breaks down mountains of long generations of past history, and it establishes the new pillars desired by God Almighty for the world of the coming generations, as is written, ‘Then will I turn) over (ahafoch – I will revolutionize) to the nations a clear tongue so that all invoke the name of God and serve Him together’. The Clear Tongue is revolutionizing, also on internal levels, until all the nations call to the only true One Living God and they all come to a tolerant and loving heart and will no longer study war.

20)       The texts of the Geula Shleima are written in the Clear Tongue which is prophetic to the matters received. In the first redemption Ha-Shem revealed all to Moshe Rabbeinu and Moses then handed each matter over to Israel sometimes by way of Aaron and sometimes by way of Yehoshua bin Nune. In the Geula Shleima Ha-Shem Baruch Hu speaks to us by way of special, marvelous and prophetic dreams the sources of which are in the prophesied Clear Tongue, and their explanations are given exclusively in the terminology and conditions of the Clear Tongue of the Geula Shleima.

21)        Who is it then who will hear the one speaking to him? For the most part in this period patience is totally lacking. Most of the rabbis have no Torah patience. You can, however taste their logic from the lacking cleverness concerning routine expressions. Concerning the Mashiah that you think has to come and reveal himself for the world, about what world are you speaking? And who might reveal himself and not be verbally lapidated? Or would they, regarding him, conduct themselves with true derech eretz? The term ‘mashiah’ in its routine usage is something as an above nature happening, as if to say that in the world everything is the opposite and goes wrong but suddenly with amazing surprise the Mashiah will come and everything will change.

22)       Therefore the true Tzadik, the Great Eagle, expounded on the fact that a sign or portent is not to be asked of him and he cites the statement of the Sages, of blessed memory, that ‘there is no difference between this world and the ‘days of the mashiah’ except for being free of other reigns’. Good but if the Mashiah that you are talking about must suddenly appear over night, and it will be revealed that he is the Mashiah, and the world will change to be on a level of the true faith and true morality and all will receive him properly, so are you describing an event that represents a total revolution in the world not simply a changeover of governments! Something is missing from the book! The contradiction is tremendous, something completely outside of nature as if it were a change in the act of creation.

23)       The Great Eagle warns, understanding that one must not associate one’s faith in the coming of the ‘mashiah’ in some false opinion that brings people to think things that are not of this world that we live in, a world that proceeds according to nature. Therefore he insists in teaching that signs or portents are not to be asked of the Mashiah, adding that rabbi Akiba and the Sages with him didn’t ask Bar Kochba any sign’ for they thought that eventually he would save Israel but not as one who had to do miracles above nature.

For if there would be changes in the Creation and a revolution of the heavens and earth, and all hearts and brains were changed amazingly in the coming of the Mashiah, what sign or portent still need be asked of that Mashiah? And if it so happened and they were answered, there would be no end to the honor and the importance shown to that Mashiah and that would cause idolatry and is against God’s will, and God forbid that any Mashiah receive upon himself such honor, but he must hate honor and glory for himself in absolute.

24)       All this is said regarding routine thoughts and words that still lack the foundation of the Geula Shleima and the Clear Tongue. If they routinely think such concerning the Mashiah ben David, what then would they would they think concerning the chosen Goel, true Tzadik ‘in whose hand the desire of God is successful’ if he would be openly revealed to the world?! Such would cause a terrible destruction in the whole world, God forbid. In truth, however, the marvel that you are expressing of an incredible happening, without describing any contradiction, pertains in truth to the coming of the chosen Goel Haim and his being the Anointed Judge of the Kingdom of Heaven. For there is in truth the Kingdom of Heaven and it is new and marvelous. It is the great ‘secret’, incredible, immense and also frightening, revealed with the coming of the chosen Goel Haim, both concerning the New Kingdom of Heaven and the New Constellations of the Redemptional Stars in their New Orders for the times ahead.

25)       The Stars effect matters in the world according to their substance and their times, and this is what is called ‘the descent of the Kingdom of Heaven on earth’ (in the New Clear Tongue this expression completes the one in the Gospels, first in the mouth of John the Baptist and then by Jesus. The term is renewed in the present for the Geula Shleima leaving it in its prior form, as seen by White Horse (Paolo Fierro) in a dream who announced, ‘The Kingdom of Heaven is descending on earth’. – Thus we knew from that dream to maintain the expression for the sake of this Fourth generation, and also more positively for the marvelous closeness and binding between the Kingdom of Heaven and the world. In this closeness and the binding of the two comes the Double Fourth Generation in its destruction on one side and its New Building on the other, and all is a preparation for the times after the Great and Terrible Day of the Lord).

26)       The prophesied Clear Tongue comes to correct the sin of the Tower and of the confused tongues; therefore first of all it comes to break down and burn out all the false theologies alluded to in the Tower. The Tower was constructed in the sin of the Sages of Nimrod who attempted to ‘steal’ that one language and its same expressions from the Creator and to modify those terms pertaining to faith and to place them on Nimrod their god. They describe him as worthy to have his head in the heavens on a gigantic tower so as to glorify him to their own benefit and thus to dominate over the whole world by way of the power of that unified language of the Creator that they thought to have stolen from Him and saying thus that Nimrod was the ruling god over all the world.

27)       From the punishment of that confusion, however, there issued both advantages and disadvantages. The advantage, for example, was in the beauty of the differences of language each one representative of a particular culture, each one with its proper character and the ‘color’ of its own expressions. On the other hand, the differences also cause different cultures that oppose one another and the lack of linguistic similarity distances them even more. The Clear Tongue sent by God Almighty in merit of the chosen Goel, the Teacher Haim, will amaze people and create new love and a new heart by way of the Completed Signs and the New Universalism that it contains; and its perfect translatability extends to every language so that all its terms will be understood with the same clear understanding to all the nations. At the same time the unique beauty of each culture will not be impinged and in this will be corrected the sin of the Tower and the confusion of the tongues by way of the prophesied Clear Tongue of the Geula Shleima.

28)       Whoever desires to read and study the writings of Sefer Mishnat Haim will be wise if first of all he tries to study and understand the new terms of the Geula Shleima and thus the terms of the New Clear Tongue. Then will he or she hear what the Safa Berura is saying and will be able to judge things accordingly, and this will help avoid the routine associations to which one is used, especially concerning messianism because those routine usages only cause confusion and impede a New Understanding.

29)       The texts should be read slowly giving time for each matter to settle in the mind with understanding. The Tzadik Haim always said to me to take up each matter where sanctity was concerned with slowness, and to concentrate well on each word and to repeat many times the same thing.

 

Chapter 24

The Key to the Universal Signs of Joseph

 

1)            The history of the Signs of Yosef begins with Yosef ha-Tzadik. He was a captive among the nations, separated, against his will from the house of Jacob and thus from the Tribes of Jacob, our father. Also his study with his father was much less than that of his brothers who were older and who continued in their studies with him even after Joseph was in Egypt. The Teacher Haim often emphasized this fact that Joseph was in no way on the level of study and knowledge as his brothers.

2)           Also in Tradition, the Tzadik Haim, explained that the ‘dibatam raa’ (slander, evil-tongue) that Joseph spoke to his father concerning his brothers was caused by the fact that he didn’t know the Kabbalah Maasit that his father had taught his brothers. When he saw that they took beautiful virgins into their tents or when they ate lambs together with their blood, Joseph suspected them of prohibited fornications and of eating raw limbs of animals and prohibited blood. He didn’t know that they had made these with Kabbalah Maasit that they had received from Jacob their father. Joseph thought they were sinning and he went to his father to reveal their sins so that he correct them. His father because his exaggerated love for Joseph, instead of scolding him, caressed him and promised he would correct the matter.

3)           If there is here a criticism of Jacob, our father, it’s because the Torah didn’t deny the fact that Joseph spoke slander against his brothers. Indeed the whole story in the Torah shows Joseph’s inclination to lift his head and show himself special and Jacob’s love to him and the very special ketonit passim (a special garment of princes) hardly helped to lessen his self-admiration. His conduct, such as the manner in which he announced his dreams, gave reason for his brothers to suspect that in truth he was not on the level of the humility required for those of the house of Jacob, and they suspected their father as well, that for reason of his exaggerated love for Rahhel, he was not seeing the truth concerning Joseph’s conceit.

4)           We must also not diminish the influence of Joseph’s great stellar fortune, for in all the stories of the Patriarchs in the Torah one of the ways in which the Torah is interpreted is according to the stars although this is Oral tradition. The expression ‘mazalo shel Yosef’ is found in Tradition and Shor gadol Taurus the Bull is his Mazal. Joseph became King over Egypt, second only to Pharaoh, and nevertheless he didn’t diminish in his faith, the faith of Abraham, Isaac and Jacob his father. Joseph ha-Tzadik prayed only to Ha-Shem Baruch Hu. Come and see in ‘Emek Shaveh’ (Valley of the Equilibrium) Joseph’s star and the star of Malchitzedek, king of Shalem, Priest to God on High.

5)           From the beginning was it ‘signed’ into the Torah in allusion that the completeness of the ‘Shield of Abraham’ represents a higher protection that surrounds the believer of the faith of Abraham, our father, and the protection from all one’s enemies. Nevertheless, the protection from Heaven of the Shield of Abraham is not complete if there is no representative to diffuse and make known the faith of Abraham’ therefore is Abraham called ‘father to a multitude of nations’ (Genesi 17, 4). Particular to Joseph is that he was king in the true faith over a completely idolatrous people. This is reminiscent of the particular ‘mission’ of Malchitzedek, king of Salem, in a world around him that was totally idolatrous and didn’t recognize Ha-Shem.

6)           The completeness of Jacob, our father, was in Joseph from whom his brothers went buy grain. The completeness of Joseph was in his father and in his older brothers and in Benjamin his brother from Rahhel. This was the Kiss of Jacob and Rahhel and their weeping, the kiss for the happiness of the completeness of their Mazal when they are together, and the weeping for those difficult times ahead in which there would be the separation of the Mazal of Joseph from that of his brothers, and in the separation of the Ten Tribes of Israel from Judah and Beniamin, and of the lost identity of the 10 Tribes among the nations of the world. It’s a long drawn out and bitter weeping throughout Israel’s history. Even the Redemption of Purim was not a Geula Shleima because the Ten Tribes were not part of it. The second Temple should have been the means to bring home the Lost Sheep of the House of Israel; it should have been a great light sent out to the nations to bring back the souls of Israel but missing were the Universal Signs in the sin of fathers who hadn’t listened to the Prophets in their times. In the end, with the formation of Christianity, the religions had to be separated and this completed the Sign of Separation between Judah and Ephraim. (The English Empire and after the United States are also related to the Signs of Menashe and Ephraim).

7)           This Completeness is alluded to in the Sign of the Meeting of (the Star of) Abraham and (the Star of) Malchitzedek after which it alludes to 1) the ‘unity’ between Joseph and his brothers 2) the return of the 10 Tribes who lost their identity among the nations of the world and 3) the eventual reconciliation of the hearts between Jews and Christians with the salvation of the souls of the House of Israel. The Completeness of Israel lies in the return of the Signs of Joseph united with the Signs of Judah, and there is no Completeness without this Unity of the signs to be ‘one in the hand of God’ The Completeness of history is in the return of the Signs of Joseph to unite with Judah and therefore one must appreciate the importance of Jesus’ incredible affirmation that, “I have not been sent except for the salvation of the Lost Sheep of the House of Israel” (Matthew 15, 24).

8)           It’s a sign that the ten lost tribes are called in the name of Israel whereas Judah is called in the name of Jacob, our father. Jacob, our father, is complete when he is called Israel, for Jacob is complete only when all the Tribes are united in true unity, and thus is so significant that properly the Ten Tribes are called in the name of Israel. There is great depth in the comprehension of this fact, and it states, ‘Ephraim is to Me a precious son’ (Jeremiah 31, 19). The Jewish people needs the Mazal of Joseph for its own completion, for also with Jews has the true identity of Jesus been lost, until his true Signs return home by way of the Completed Signs in merit of the Goel Haim.

9)           Yosef ha-Tzadik was a Hacham, and certainly after he was made Second to Pharaoh he studied the ways of the Egyptians, Hieroglyphics, the Book of the Dead, secrets of the stars, services to the stars (kesamim) and magic (kishuf), and all their beliefs and religion, although he never abandoned the true faith that he had received from Jacob, his father, even if that study had only been a small portion of the heredity of Jacob’s antique tradition.

10)        The final part of the story with Jacob in Egypt and all the brothers united reflects the unity of the tribes in the Sign of Tifferet Yisrael (the Splendor of Israel) which, as explained, represents the completeness of Jacob, our father, after his seeing the return of Joseph and the unity of all his children. The Signs of Tifferet Yisrael come only at the end, thus only after Israel’s third, long Exile and the coming of the third and final Goel. Then comes the Sign ‘scandal’ (so to speak only) in which the Tzadik Haim announces in the Completed Sign of the Book of the Stars, “This is the Star of Christ come in virtue of humility”. The ‘scandal’ derives from Jewish thought not to attribute any truth or importance to Jesus’ Mission. In truth there’s no scandal but only resolutions for the completeness of the unity between the Signs of Joseph and the Signs of Judah, for the Signs of Yosef had gone outside of the confines of the Torah among the Christian nations and in the past no one knew where they were. And who could have known what the ‘end’ would bring when the balanced relationship between the Star of Malchitzedek and the Star of Abraham would return.

11)         Needed is ‘Torat ha-Simanim’ (the study of the Signs that are in the Torah) in order to resolve the historic complications between the particularism of the House of Judah, in the Signs of Mashiah ben David, and the Universalism of the Signs of Joseph in which are found the Signs of Messiah son of Joseph. These Signs are revealed only at the end and in spite of the fact that these Signs in the beginning seem ‘scandalous’ to Jews, the scandal, in truth, is of the entire history that has been and not of or because of Yeshua. This study of the Signs of the Torah is new and it wasn’t known before the coming of the Goel Haim. Only about a hundred years ago the Gaon Malbim was still able to speak about the Mashiah ben Yosef from the 10 Tribes who would not succeed in his wars with the nations to liberate the 10 Tribes and would be killed, until the Mashiah ben David would come and be successful in those wars etc. Great is the confusion in this matter!

12)        Where are we then? About what wars are spoken of? And if the Messiah ben Yosef comes to fight for the 10 Tribes of Israel, then tell me, please, where the 10 Tribes are that he might fight against them? Against whom is the war? And are we then to recognize him and then see that he fails and dies or is killed. Darkness is darkness and not light and the advantage of the light is out of darkness but only when the light is true and is not a part of the darkness. Let us not lift up our head, o my masters, but let us be humble to know and to understand that which we didn’t know and that which we have not heard, for the Geula Shleima doesn’t come except with ‘scandal’ and revolutions in prior understanding which was not yet Kabbalah that gives over clear comprehension and the resolutions to the confusion of past history.

13)        We won’t be able to understand anything, not of Mashiah ben Yosef and not of Mashiah ben David, until we begin to comprehend their historical Signs. In relation to the Signs of Mashiah ben Yosef, until their being revealed by way of the true, new Kabbalah of the Geula Shleima, we didn’t know where the Ten Lost Tribes were (although I knew it in direct Kabbalah from the Tzadik Haim). We now understand that most of the Neshamot of the 10 Tribes are to be found in the Christian folds. Likewise we understand that those Joseph Signs issued from Jesus and that he was the Messiah ben Yosef that was killed in his innocence and didn’t complete his ‘wars’ against ‘darkness’. In relation to the Signs of Mashiah ben David, we now understand that the Goel is the essence and in his merit will there be the Mashiah ben David in the Third Temple. The Mashiah ben David is not the ‘adon’ that you are seeking; the one you are seeking is the Goel Haim who in his death arose to his ‘chamber’ in the Kingdom of Heaven. This is a tremendous surprise to the Jewish world.

14)        Yet until they tell us with foolish historical pride that it’s scandalous to speak of an ‘Anointed Judge of the Kingdom of Heaven’, let us first look a bit at ‘scandalous’ thoughts of those who study Torah and say that the terrestrial Mashiah will come and will solve all the historic problems with his presence, without any real form of what is being spoken about. They say things that are only words that have no true sense but are only habitual expressions. I’m not being facetious, God forbid, but only clarifying what most Jews are not ready to hear until they will be forced to listen to a logic that is impossible to flee from. Nor am I denying in any way that it’s a mitzvah to wait for him because such is an integral part of our faith, but not in vain did the Tzadik from Fustat declare that studying the midrashim on these matters only confuses and clarifies nothing because in Tradition you will not find the solutions and one must wait until is revealed the final Kabbalah on these matters and until then NO ONE knows them! Such is ‘Torat Ha-Simanim’ that is revealed with the coming of the chosen Goel Haim from San'aa Yemen.

15)        Reflect! To whom might the Mashiah ben David reveal himself? Tell me to whom he will come and with whom will he speak and who will receive him or who will ridicule him and not believe him? To whom might he speak, to the Habadnikim whose brains are already overflowing with their false Mashiah Shneerson? Or to Satmirim who hate the State of Israel and all those who sustain it and all those who do not think as they do? Or what would the Hhredim and most present day religious Jews say if Mashiah ben David comes and explains that the war he’s fighting is against the doctrine of Atzilut of the Book of the Zohar and all the false Kabbalah that followed in its wake? Hhredim and perhaps most religious Jews and even the masses who follow as sheep would refuse to listen. Behold all of these DO NOT WANT A MASHIAH BEN DAVID BUT RATHER A MASHIAH WHO FOLLOWS THEIR OWN PRE-CONCIEVED IDEAS. Look at every angle, o my masters, and tell me to whom the poor Mashiah will show himself and not be stoned by their words!

16)        A tremendous contradiction! One must believe in the coming of the Mashiah ben David but there’s no one to whom he might reveal himself because he doesn’t say what people want to hear but speaks only about things that they don’t know. ‘O deaf ones, listen, and blind ones look to see!’ (Isaiah 42, 18) The Geula Shleima is a new beginning to all coming history, ‘you have not heard and you did not know’ (Isaiah 48, 8). The essence is that they cannot hear and cannot know until the revelation of the Completed Signs of the Final Redemption. Therefore it all seems scandalous in their eyes whereas in truth it’s a new knowledge and a new Mishna. All will be more easily understood when it will be known that the final name ‘EHEYE’ of the full name ‘EHEYE ASHER EHEYE’ is revealed only for the Geula Shleima. The form of the final name ‘EHEYE’ is the same as the first name ‘EHEYE’. This comes to assure that the Geula Shleima does not deviate, God forbid, from all the truth of the past. Completeness, however, is obtained by way of the new forms and the new knowledge, and it’s the final form that establishes all matters for the rest of history because they complete the intentions of the Torah and the intentions of the prophecies. So too the final form unifies the Signs of the House of Joseph and the Signs of the House of David, and ‘the desire of God will be successful in his hand’, in the hands of the Goel Haim, not in the hands of Mashiah ben David.

17)        One must break down habitual and routine thoughts. There is no King except for the Ha-Shem Baruch Hu. And in Israel there is no Government except for the Israeli Government. And if there will be war are they going to place the Mashiah ben David to be the Ramatkal! And in which way might he bring peace to the world without the New Keys to such a peace? How will he unite the Signs of the House of Yosef with the Signs of the House of David? What is the Clear Tongue that will revolutionize all the nations if there is no reciprocal understanding of the Mission of Yehoshua, to explain both to Christians and to Jews what happened in those days that we have not understood? And in general how could there be a Geula Shleima without the Universal Keys? All this Is very different than what those who study Torah have thought until now.

18)        The universal messianic Star comes in virtue of humility. That’s what missing. We are all of the same flesh. That’s what’s missing. A humbling of one’s own spirit is needed to reach ‘the same flesh’. The wisdom of people are naught before Him, and many of the perceptions of maskilim were of vanity and they are considered as the killers of Abel (those of a simple heart who have a pure faith and a good heart). ‘He is poor and he rides a donkey and a wild-ass son of she-asses’, to teach human beings to consider themselves donkeys with the coming of the Goel of the universal Geula Shleima. What did the Sages perceive with ‘lest I come and smite the land with anathema’ (Malachi 3, 24)? Did they realize that the prophecies were doubled for the coming generations so that they not meditate the years of every generation? If the ‘lest’ did not come then the Reconciliation had come but the Reconciliation didn’t come, and the land was smitten with anathema, and the Sages didn’t seek ‘Behold, I am sending’!

19)        It’s not the Sages who determine the Geula Shleima but ‘EHEYE ASHER EHEYE’ Blessed is He and Blessed is His name in eternity. It is He who determines it and the name of the final Goel was before him before He created the world. All are great, true and profound moral lessons, for ‘the jealousy of the God of Hosts has done this’ so that we understand in the end how much we have been donkeys and wild asses sons of she-asses. ‘He had us live for 2 days and on the third day He will establish us and we will live before Him’. ‘Deaf ones listen and blind ones look and see’ the great testimony that has been sent. Why waste time with ideas that have passed their time. The Kingdom of Heaven is descending into the world to testify on the New Kingdom that is in Heaven. And this entire Fourth Generation will be proof to the new prophecies and of this there is no doubt.

20)       Why is there need for the New Pact of Jeremiah, the great Prophet who suffered more than the other Prophets? The reason is for the violation of the Torah in ahhrit ha-yamim with partzufim on His face and the sin of Emanated Spheroth, as we have explained at length. It is the error of the ‘sin of the end time’ which comes for its final Correction by way of the New Pact. But what is the reason as far as the Completed Signs are concerned? Listen, my masters, the Torah could not have emphasized in the history of Israel the universal intentions of the Geula Shleima, and that universalism remained hidden in the Torah in its ‘signs’. The most essential reason was the purpose of the first Sanctity to sanctify the children of Israel in their separation from the nations, so that they not become assimilated and lose their true identity.

21)        The Universal Signs of the Torah, however, were opened by way of the Prophets, but unfortunately the prophecies were ‘closed’ with the prophecy of Malachi. Israel did not merit to the continuation of prophecy because they had rebelled against the Prophets and didn’t accept their prophecies in their times. Their words were conserved afterwards in the texts of the Prophets and many of the most important prophecies were read on the Sabbath as Haftarot after the reading of the parasha but such had little to do with understanding them because, as explained, without the Keys, almost all is enigmatic. They gave hope, nevertheless, of the Geula Shleima that would eventually come but the universal signs that those prophecies contained were far from any reality. The jealousy of God did this. What Sage or Rabbi in all past centuries could explain the New Pact of Jeremiah or the Clear Tongue of Zephaniah that revolutionizes the mentality of the nations!

22)       The Final or Complete New Pact is universal and all the Completed Signs of the Geula Shleima are Sealed into it, as well as “we are all of the same flesh”. This does not change the Torah, ‘for I have husbanded them’. In the Torah, however, the Universal Signs are hidden whereas now they become revealed and understood which adds to our comprehension of the Torah. The mission of Jesus is in Prophets but the Jewish people couldn’t recognize its signs until now with the Completed Signs. It’s not ‘scandalous’, it’s a great surprise and an astounding novelty from which we must take moral lessons and study humility, for it is the jealousy of God that did all this and we have absolutely no wisdom compared to His wisdom, Blessed is He, and He loves all His creations that He created and we are all His sons and daughters and we are all of the same flesh.

23)       (Isaiah 43, 1-10) (1) Fear not, for I will redeem you, I have called your name, you are to Me. (2) If you traverse waters, I am with you, and rivers will not drown you, if you walk in fire, it will not burn you and no flame will consume you. (3) For I am the Lord, your God, the Holy One of Israel, your Savior; I gave Egypt as your ransom, Kush and Svah instead of you. (4) As you are precious in My eyes are you glorified, and I have loved you; and I gave a man instead of you and nations instead of your soul. (5) Do not fear for I am with you. From the East will I bring your seed, and from the west I will gather you. (6) I will say to the north, “Give” and to the south “Do not hold back; bring back My children from afar, and My daughters from the extremity of the earth. (7) Whoever calls in My name’ and for My honor have I created him. I have formed him and even made him. (8) Bring out a nation that is blind but they have eyes, they are deaf but they have ears. (9) All the nations gather together and the peoples meet – who among them will tell this, or let us hear the first things; let them bring witnesses to justify them, that they hear and say ‘It is true’. (10) You are My witnesses, the word of God, and My servant whom I have chosen. So that you know and believe Me, and you understand that it is I, before Me no god was formed and after Me it will not be”.

24)       ‘Whoever calls in My name’ – thus not only the children of Israel but of all nations. ‘I created him. I formed him, even made him’ – all people are included, for all people have a nefesh, ruah and neshama, as explained to me directly by the Tzadik Haim that in truth all people have a nefesh, a ruah and a neshama, not as stated in the books of Hhasidut that the nations have no neshama. This is false and it is not Torah to think such, because the difference between Israel and the nations is not in this but only in the sanctification of the Neshamot at Sinai. Thus the children of Israel are commanded in the mitzvot so that they reach special, elevated treasures of God Almighty. Yet also the nations of the world, if they sanctify their actions and their spirit and their thoughts in Ha-Shem, the One Living God, and they are pious in their deeds to do good and to help others, they have a portion in the next world.

25)        What is said that all Israel has a portion in the next world is a point of finality. It’s not possible that the sanctification of the Neshamot at Sinai not require that final purpose of receiving a good portion in the next world. Nevertheless, the fulfillment of the conditions for those commanded, as it is an advantage so is it a disadvantage if those conditions are not met. Certainly the fact of being Jewish is not a certified ticket to having a portion in the next world, but rather the way of his good deeds, his keeping away from sin, and his faith with love and sincerity to God Blessed is He.

26)       Since the children of Israel are the children of Abraham, Isaac and Jacob and children of the Torah at Sinai, they are the chosen witnesses of God in the truth of the Torah, not only the Pentateuch but also in the continuation of the Tradition in the Prophets of Israel until Malachi and the continuation of the Tradition by the Sages of Israel and the rest of Israel’s history throughout the generations. So too the punishments when Israel doesn’t fulfill His will and the good things received when they fulfill His will, are all part of the promises of God Almighty in the Torah and in Prophets. So too regarding the Shoa, unfortunately, but so too with the establishment of the State of Israel and the return to Zion, all are already a part of the coming promised Redemption.

27)       After the Shoa and the establishment of Israel, we are already in the fulfillment of: Fear not, for I am with you. From the East will I bring your descendents, from the West I will gather you. I will say to the North “Give” and to the South “Do not hold back; bring My sons from afar, and My daughters from the extremity of the earth”. And we are witnesses to the fulfillment of God’s promise from then on; we can testify that He said it and He fulfilled it, and as He fulfilled these so will He fulfill all the other redemptional promises. In Prophets the ways in which is realized the fulfillment of these prophecies is not revealed except by allusion, as in fact we are emphasizing in this text of New Light to the Rambam the enormity of his expression that concerning these matters no one knows them until they will come, and that these things were hidden to the Prophets themselves (hilchot melachim 12,4). Thus the Rambam himself could not know the ways in which they would be fulfilled. It is, however, self-understood that when these things will be revealed, there is no doubt that they will be true and that the people of Israel and likewise all people who merit will be able to recognize their truth. This means that when that faithful testimony comes, from that testimony itself the truth will be recognized, and that that testimony, as it will testify unto itself, so will it testify to the truth of the first prophecies. We are speaking here of the large, great and marvelous testimony of the final name ‘EHEYE’ in the time of the coming of the final chosen Goel, Haim.

28)       Thus relative to the testimony that is revealed in its time, which includes within it all preceding testimonies of the Torah and the Prophets of Israel and Jewish history, there is no other people who can testify to all these things, because the reception of the Torah at Sinai sanctified the Neshamot of the children of Israel. ‘All the nations come together, and peoples gathered – who among them can tell it, and have us hear the first prophecies; let them come with their testimonies and justify themselves, let them hear and say, “It is true”. You are My witnesses, the word of God, and My servant whom I have chosen, so that you know and believe Me and you understand that it is I etc. – The children of Israel refused to receive the words of the Prophets in their times and therefore they were as blind and deaf ones, especially in regards to the Prophets and even towards the final testimony in its revelation until ‘Bring out the blind nation who has eyes and the deaf ones who have ears.

29)       Still here then with great surprise, from within the new final testimony is revealed that most of the Neshamot of those of the Ten Tribes of Israel, Neshamot that were at the revelation of Sinai, were ‘conserved’ in Christianity in the past generations until there comes the final testimony to bring them out from there and to bring them back to the confines together with the Tribes of Judah and Beniamin. For this purpose two great and difficult Corrections have been given, to arrive at the prophetic realization of: ‘All the nations come together, and peoples gathered – who among them can tell it, and have us hear the first prophecies; let them come with their testimonies and justify themselves, let them hear and say, “It is true”. You are My witnesses, the word of God, and My servant whom I have chosen, so that you know and believe Me and you understand that it is I, BEFORE ME NO GOD WAS FORMED NOR AFTER ME WILL THERE BE. These are 1) the Correction of Christianity for the sake of the salvation of the Lost Sheep of the House of Israel and 2) the Wars of God against the false and idolatrous theology of the Zohar and the chain of kabbalists in the Jewish fold, among Hhredim and Hhasidim and all the others who have fallen, ‘Bring out the blind nation who have eyes and the deaf who have ears; ‘so that you know and believe Me and you understand that it is I – before Me no god was formed and after Me there will not be’.

30)       In this prophecy there is every sense of equality and every sense of separation: I created him, I formed him, yea I made him. And whoever merits merits. The separation is in virtue of Israel’s being called ‘My witnesses, the word of God, and My servant whom I have chosen’. It is upon them to testify true testimony on all its exiles and its redemptions. And after the revelation of the Universal Signs of Joseph and of the very particular historic messianic mission of Yeshua, with its completely new understanding of the historic purposes of Christianity, no one will be able to raise his head to say, ”Only we have conserved the Oneness of the Creator, because in spite of our eyes we were blind and in spite of our ears we were deaf concerning the Book of the Zohar and the idolatrous Egyptian and Buddhist doctrine of Emanation (Atzilut)! Behold the equality! In this sin, unfortunately, we all need recognize from anew: That you might know and believe Me and understand that it is I, before Me no god was formed and after Me will it not be.

 

Chapter 25

Torat Ha-Mashiah – What the Messiah is supposed to teach

 

The Torah (Teaching) of the Completed Signs is not the Torat ha-Mashiah of Tradition but, in truth, there is no Torat ha-Mashiah in Tradition, at least not properly. The closest I found is one Hacham who said that Torat ha-Mashiah is not for Israel but for the nations, as it states (Isaiah 11, 10) ‘to him the nations will seek study’. So it is said there that he doesn’t come to teach taryag (613) mitzvoth but rather 30.

I was always very surprised at this fact. Why 30? We received it to formulate the New Law in terms of 30 Steps. In any case what is said here that his teaching is not for the Jews but for the nations is quite interesting. It might be so, however, if all Jews followed the Halacha but that’s not the case in our times, far from it. Perhaps the Hachamim of the Talmud could not imagine how these generations would be.

The Teaching of the Completed Signs is obviously new with the coming of the Goel Haim. He is the Final Goel resurrected in the Completed Sign of the Resurrection of the Dead, the Anointed Judge of the Kingdom of Heaven; he is not the Messiah and certainly not the Messiah ben David, nor is he from the Tribe of Judah but from Benyamin. One must consider the reasons for which in Tradition the Goel in the Kingdom of Heaven is not spoken about but only the terrestrial Messiah son of David.

The reasons are profound but also simple after one understands that the Signs of Messiah son of Joseph and the Messiah son of David are two sets of Signs that complete one another. One is in the category of Universal Signs and the other covers the particular Signs for Israel. For the son of David pertain the prophecies concerning the terrestrial messiah who must be from the Tribe of Judah. Nevertheless, most of the redemptional prophecies contain both Signs and this is a new study of the prophecies themselves to see what pertains to the terrestrial messiah and what pertains to the universal messianism.

Yeshua was Jewish; he was not Christian! At length we’ve explained the destiny of the Initial Joseph Signs that were in the School of the Essenes. The refusal of the heads of Israel closed the doors on every side from receiving the teaching of those Initial Signs brought out of the School by Jesus, resulting in the separation from the Universal Joseph Signs from the Davidic Signs. The Universal Signs, however, without the Davidic Signs could not but become corrupted. So have we explained that the Fathers of the Church in their attempt to see Jesus’ Mission in terms of Completed Signs falsified everything and in the end deified him. That ‘separation’ due to their refusal was the cause, not the Universal Signs themselves because they were true redemptional Signs in the true faith.

The messianic deification came for reason of errors whereas the Universal Signs themselves were true. It is this that renders the matter so incredibly profound. The Sign of Jesus’ sacrifice and his resurrection from the dead and the ‘establishment of a pre-Kingdom of Heaven were of themselves all true and without any trace of idolatry or deification.

From Jesus’ words in the Gospels, it can well be understood that his mission did not represent the Completed Messianic and Redemptional Signs and that in a future time in the period of the Last Days of Judgment the ‘chosen son of man’ would be come to complete the Redemption.

So did he announce clearly that he was not the one to bring peace but the sword etc. Obviously that future coming of the ‘son of man’ was designed to bring that final universal peace. The fathers of the Church turned this into the ‘second coming of Christ’. From the Completed Signs we know that the ‘chosen son of man’ is the Tzadik Haim whereas the second coming of Christ is the second coming of the Star of Christ.

One of the rare things concerning Jesus that the Tzadik Haim revealed to me was that Jesus himself became confused in this very matter and at times it seemed to him that it referred to him.

Jesus, however, was not lacking in humility because of that confusion. He saw upon himself in that stellar moment a plethora of Signs and their many titles and messianic intentions. It was impossible for him, on the other hand, to know exactly how all those Signs would play out in history. It was already prophetically immense that he knew he was not the one who brings peace but the sword, discordance and conflicts and that after who knows how many historic periods would be revealed the chosen ‘son of man’. [48]

In the Completed Signs all is clarified and what Jesus foresaw was the coming of the Final Goel. Jesus was part of the Initial Sign of the Kingdom of Heaven. The Final Goel Haim is the Final Anointed Judge of the Kingdom of Heaven. Jesus was resurrected in the Initial Sign of the Resurrection of the Dead. The Tzadik Haim was resurrected in the Final Sign of the Resurrection of the Dead. Jesus’ tragic crucifixion in his innocence was accepted by God Almighty as the Sacrifice of the Ram in Isaac’s stead as a benefit to the Jewish people and afterwards for the benefit of the lost sheep of the house of Israel and to many nations. The Tzadik Haim, Head of the 36 Hidden Tzadikim, took upon himself the sacrifice of the Final Redemption against the most terrible decree of world destruction, called also the Conclusion of the Long Sacrifice of Isaac, our father, which ushers in the Geula Shleima in the Sign of the Splendor of Israel.

Jesus fulfilled the Messianic Sacrifice of the failed Reconciliation in Malachi, ‘lest I come and smite the land with anathema. The Goel Haim comes together with the Prophet Elijah in fulfillment of, ‘Behold, I am sending the prophet Elijah before the great and terrible day of the Lord arrives, he will reconcile the hearts of fathers with their sons and the hearts of sons with their fathers.

The Messianic Mission of Jesus being Initial and Incomplete did not have with it the means of correcting errors and the she-ass upon which Yeshua rode into Jerusalem could not speak after his death to explain things and correct errors of false theology. The Final Mission of the Goel Haim comes with the Great Sign of the Correction and from the Kingdom of Heaven he sends, generally in dreams, messages to the Donkeys who eat Bread to correct whatever must be corrected. This factor historically represents the greatest difference between the Mission of Jesus, second man of the Redemption, and the Mission of the Final Goel Haim. If Jesus had had the power of Correction, all history would have been different.

The Great Sign of the Correction, in line with the redemptional dreams prophesied in Joel from which God Almighty sends His spirit to every mortal, allows for the finalized prophecy of ‘Marvelous Counselor, potent one of God, a father for all times, prince of peace’. Although Christianity had this prophecy come in Jesus’ name, without, however, the Great Sign of Correction by way of the dreams and visions of Joel, Jesus could not give council or avoid the theological errors or bring peace. The true Messianic Mission itself of Jesus had to wait 2000 years for the Great Sign of Correction.

Christianity may have considered Jesus the ADON alluded to in Malachi is Jesus after John the Baptist was ‘angel’ who cleared the way for his coming, ‘Behold, I send my messenger (angel) he will clear the way from before me, and suddenly will he come unto his chamber the Adon that you are seeking and the angel of the pact that you desire, behold he is coming, says the God of Hosts’.

Note the term ADON here is pivotal. Whether it refers to Jesus or to the Goel Haim, it is the only time this term is used. It is even somewhat ‘dangerous’ as a term since ADON is easily suitable to the Christian deification. God Almighty is also called ‘ADON kol ha-aretz’ (Lord of all the world). In any case Christianity would sustain that ‘suddenly he will come unto his chamber’ refers to Christ in his arising to his Father in the Kingdom of Heaven. All agree that the term ‘angel of the pact’ refers to the Prophet Elijah for it is he who received the Pact of Peace from Pinhhass ben Elazar ben Aharon and therefore did not die and it is only the Prophet Elijah of whom it says in the last verse of Malachi, Behold I am sending the prophet Elijah before the great and terrible day of the Lord; he will reconcile the hearts of fathers to their sons and the hearts of sons to their fathers lest I come and smite the land with anathema’. The penultimate verse says, ‘Remember my servant Moses and the laws and statutes I gave him at Horeb’. Also in the Gospel Jesus has an elevated encounter with Moses and with the Prophet Elijah. Yeshua said as well, ‘I have not come to deny the Law or Prophets but to fulfill (or complete).

Therefore for Christianity, John the Baptist cleared the way; Jesus arose to the Kingdom of Heaven and he was involved with the Prophet Elijah, angel of the pact, thus giving over to his disciples to form the New Pact (or New Testament).

In truth, however, as in many of the other Messianic and redemptional prophecies, all is true but only to the half-way mark, so to speak, in an incomplete manner. The term ADON was falsified in view of the deification of Christ. The Kingdom of Heaven was an incomplete pre-Kingdom without the power of the Correction for those in the world. The relationship with the prophecy concerning the Prophet Elijah involved the, ‘lest I come and smite the land’ but not the reconciliation of fathers and sons.

In the Final Redemption this prophecy is complete and finalized. ‘I am sending My angel who will clear the way for Me’ is a story unto itself concerning the work of the Hidden Tzadik in the world before his sacrifice and it also consisted in his preparing me, in hidden ways, as first pupil, for what would come afterwards, with his resurrection, suddenly after his demise, into his ‘chamber’ in the Kingdom of Heaven. Then 8 days after his funeral, I received the Sign ‘Ba ha-Zman’ (the Time has Come) explained at length that this is the Sign of Prophet Elijah in his opening the Geula Shleima. We have had to be careful with the term ADON and generally we translate it Exalted Teacher. It connotes the position of Anointed Judge of the Kingdom of Heaven responsible for the Unctions of the Anointed Priests and Donkeys of the House of Prayer of the Final Redemption.

The Goel is in the Kingdom of Heaven and the Final Redemption is in the world. Absolutely necessary, therefore, is a new Sign of Equilibrium between the Goel Haim and the world, to receive the Signs and Messages, to formulate and explain them in writing and to teach them to others. For these purposes God Almighty prepared a Donkey in the Stable of the Kingdom of Heaven so that when the Tzadik Haim becomes the Final Goel, his Donkey is ready to descend into the world and to bray out in human language all that those tasks require. The celestial Donkey thus operates through the pupils of the Goel Haim who are called the Donkeys who eat Bread.

The Goel Haim is the Teacher chosen by God Almighty for Israel and for all humanity. The Final Completed Signs of the Geula Shleima are all of the New Things unknown and unheard of before. As for the Torah and all Jewish Tradition this remains Israel’s great prerogative to continue in its way (after the corrections of its errors). The New Law of the Final Redemption, with 30 Steps for its 30 texts also re-teaches the 10 Commandments, and 10 basic Virtues and the 10 Commandments of the Just person who lives in his or her faith. In this New Law is accomplished the bringing justice to the nations, as the prophecy, (Isaiah 42, 1) ‘Behold My servant that I will uphold, My chosen one desired by My soul; I have given My spirit upon him, he will give over justice to the nations’. This prophecy is not said of the Goel who is already above the category of needing to be upheld. Already in the world, he was the Head of the 36 Hidden Tzadikim, how much greater is his level of chosen Goel, Anointed Judge of the Kingdom of Heaven. The prophecy is said of the first Donkey of the Goel, in the vest of Meshullam, blind and mute servant of God, whose task was to formulate the New Law.

The Goel Haim from the Kingdom of Heaven establishes the ‘Kingdom of David’ on earth. First of all, there is no longer a Kingdom but the democratic State of Israel. It is still very lacking but in time, as the Geula Shleima sets in, it will reach levels of perfection. After the Fourth Generation the Temple at Jerusalem and at Beersheva will be built in which are Messianic Positions of the Altar of the Greater Israel and the Altar of the Anointed Priest. The Head Donkey of the Altar of the Greater Israel will be in the position of Mashiah ben David that Traditional Judaism thinks it is waiting for. So will he and all the Hhamorim and Atonot bray out the news and the teachings of the Goel Haim. So, if you like, you may call that Torat ha-Mashiah. Hee-Haw, hee-haw, hee-haw.

 

Chapter 26

the censured part of hilchot melachim

 

I wish to take up the censured part of hilchot melachim which in the past few years has become more widely known. I first knew of this matter in Ben Zion Bokser: Il Giudaismo: profile di una fede[49] where he states that the Rambam in that censured segment considered Jesus and Mohammad as ‘precursors to Mashiah’. Here is an English translation of Professor David Berger in his Book The Rebbe, Mashiah and the Scandal of Orthodox Judaism[50].

Translation:

Jesus of Nazareth, who imagined that he would be the Messiah (caused Israel o stumble). But o human being can grasp the thoughts of God, for our ways are not His ways and our thoughts are not His thoughts. In fact, all the events surrounding Jesus of Nazareth and the Ishmaelite (Muhammad) who came after him were for the purpose of straightening the way for the King Messiah and preparing the entire world so that all will serve the Lord together, as it is written,”For then I will make the peoples pure of speech, so that they all invoke the Lord by name and serve Him with one accord” (Zeph. 3:8). How is this so? (Because of Christianity and Islam,) the entire world has been filled with discussion of the Messiah, the Torah, and the commandments. These matters have spread to the distant isles and to many benighted nations, who debate these issues and the commandments of the Torah. Some say that they were true but have been annulled in our tme since they were not intended for all generations. Others say that there are hidden meanings in them so that they are not to be understood according to their plain sense; rather, the Messiah has already come and revealed their secrets. But when King Messiah will truly arise, succeed and be exceedingly exalted, they will all repent and realize that their forefathers inherited falsehood and their prophets and ancestors misled them.

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The essential idea: Jesus imagined he was the Mashiah and this became a stumbling-block for Israel. On the other hand, one must consider that ‘the hidden things are unto God’ and ‘My thoughts are not your thoughts and your ways are not My ways’.

The Rambam explains that through Christianity and Islam there has been an extension of certain universal aspects without which the eventual Geula Shleima could not be. Millions of adherents to those two religions speak of Laws of God and believe in God’s choice of the Patriarchs Abraham, Isaac and Jacob, the Revelation at Sinai etc. and this is essential to the future Geula Shleima. Afterwards the others will understands the truth of Judaism and their own ideas will be clarified, as it states, ‘Then will I turn over a clear tongue to the nations that they all invoke the name of God to serve Him united’ (Zephaniah 3, 9).

Clearly, the universal purposes of the Geula Shleima come to their realization also through the missions of Jesus and Muhammad. Inestimable is the fact that Christians and Muslims in the whole world speak about faith and recognize the Source of the Torah and of the Patriarchs. The Rambam, peace be upon him, answers here to the vision of his eyes and the understanding of his mind: It would not have been possible to speak of a ‘clear tongue’ if the nations hadn’t already had many terms of the Tradition of Israel that require clarification. It isn’t written a ‘new tongue’ but a ‘clear tongue’ and nevertheless, the clarification of the terminology used habitually by the nations represents a great ‘revolution’ compared to the conceptions in which they err. Those concepts, in any case, although most often interpreted wrongly, especially in Christianity, have source-roots in the Torah. When the clarification reaches them they have the building-foundations upon which to rely.

For example: No Christian can deny that Jesus said he didn’t come to deny the Torah or Prophets. When the ‘clear tongue’ demonstrates that Traditional Christianity, in its errors of deification etc. has denied the Torah and Prophets, he has the foundations of the true Tradition to fall back on. In essence, all believe in the Final Redemption, the sources of which are in the Torah and Prophetic Traditions, but the terms of the Final Redemption have yet to be clarified for everybody.

I believe it was God Almighty’s Providence that this part of hilchot melachim was censured. It would have confused too many Jews unused to thinking in terms of the universality of the Geula Shleima. The Rambam’s discourse here, characterized by ‘My thoughts are not your thoughts’ is large, important and essential to the universality that has to come in the end but the Jewish people is not used to this reasoning. He says the Mashiah will come and the all the nations will follow him.

There are underlying messages that will issue for the nations but no one concerns himself with what kind of messages they will be.

One must first understand the reality. Muslims will never abandon the Koran or Mohammad. In truth this is not a problem, as received in a Sign by me, “God has given the Torah to Israel and the God has given the Koran to Muslims”.[51] A thousand times more problematic, for reason of the falsified theology of Christianity, is that Christians will never abandon Jesus. Equal, however, is that Muslims love Mohammad and Christians love Jesus. God Almighty has designed it, nevertheless that the many nations of Muslims and Christians will accept and eventually love greatly the final Goel Haim. They will recognize the chosen people of Israel and all will be in agreement and they will all pray together with Israel in the House of Prayer for all the Nations of the Geula Shleima. How then is the presumed Mashiah ben David going to fulfill all this!?

Therefore, and if so, and nevertheless, so is it. Whatever we thought were our thoughts, not His thoughts, Blessed is He. In spite of many thoughts concerning the relationship of Israel and the nations that to us seem unchangeable but different are His ways, the ways of the Creator of all flesh to bring humanity to its Geula Shleima. Clearly the Rambam says here not to look at this, ‘Jesus who imagined himself Mashiah caused damage to Israel etc. but ‘hidden are the ways of Ha-Shem’ etc.

There is thus ‘another thought’ that God carried out for the sake of establishing the Geula Shleima and afterwards, when those thoughts are revealed and we understand them, our prior thoughts will fall aside, and we will change the ways of our thinking concerning many things.

The Great Eagle alludes here to the universal Joseph Signs but refuses, as is his derech, to explain them. He says in a strange manner ‘some say’ and ‘some say’, as if they were opinions on the messianism of Yeshua, as hidden things that only in the end will become known, with the coming of Mashiah ben David; then will be clarified the ‘some say’ and ‘some say’. And what might we gain from them if in the end it is proven that Yeshua was not the Mashiah ben David?

The Rambam is alluding here to very profound matters. There are hidden things of Ha-Shem in that regarding Yeshua and Mohammad, the two representatives of Christianity and Islam, and their multitudes complete the Geula Ha-Shleima in the end and thus these two representatives were involved in universal questions. All is from Ha-Shem. The nations complete the universality of the Geula Shleima. Even though Yeshua was not the Mashiah ben David this does not impede other questions that regard the universality required for the Final Redemption. I do not know if the Rambam saw in this the terms that we’ve received ‘the Universal Joseph Signs’ but what he’s explaining here concerns the universality brought by Yeshua and Mohammad.

We have, thank God, in merit of the Goel Haim, the Key by which we now know much more about the mission of Jesus. About Mohammad the complexity is less because there’s no messianism involved and Mohammad was not Jewish. Jesus, instead, was Jewish and at the School of the Essenes, he participated in the Initial Messianic and Redemptional Signs.

As explained, the Signs of Mashiah ben Yosef and the Signs of Mashiah ben David are 2 sets of Signs that must be united. Therefore Jesus had as well the Initial Signs of the house of David but when the people of Israel didn’t receive them only the Universal Signs of the house of Yosef issued for the world.

Even though Mordechai ha-Tzadik is the second Goel of the Jewish people, that ‘second redemption’ is within the context of the people of Israel. The final name ‘EHEYE’ must be bound, so to speak, with the RESH of the name ’ASHER’. Purim is a Jewish celebration, safeguarded, so to speak in the SHIN of the name ‘ASHER’ which is also the middle letter of the entire triple-name. The ‘ALEF’ represents the Tradition of the Prophet Elijah, of blessed mentioning, and together the ALEF and the SHIN are EISH (fire), the ‘fire of Tradition, as it states (Deut. 33, 3) EISH DAT LAMO (a Fire is their Religion (or their Law) ). The RESH is the Letter with which, had there been merit, the ‘Binding’ had to be made, by way of the Light of the Temple, between the ‘hidden name ‘ASHER’ and the final name ‘EHEYE’ which brings the Universal Geula Shleima.

That which astounds with the revelation of the Completed Signs is that when the Goel Haim is chosen and the revelation of the final name ‘EHEYE’ begins to unfold, at the same time is revealed the Binding, in its many aspects, of the RESH of the name ‘ASHER’. This is an immense, marvelous and historical fact. Without it we could not have understood Israel’s past history, for there are ‘sources’ involved with the ‘ALEF’ in the hidden tradition of the Prophet Elijah (that have yet to be understood). And from the SHIN of the name ‘ASHER’ is the Megilat Ester which derives from the hidden tradition of Mordechai ha-Tzadik. All these are ‘bound’ to the RESH of the name ‘ASHER’ and for 2000 years we could not understand the ‘bond’ between the mission of Yeshua and the destiny of the people of Israel. How might there ever be a solution to this immense historical dilemma?

There is thus no guilt upon me for all our studies of Jesus’ unique and particular messianic mission. We are speaking after the Key to this has come in merit of the Goel Haim. Nevertheless in the censured segment the Rambam alludes to the fact that there are hidden things of Ha-Shem here and ‘My thoughts are not your thoughts’ and only in the end will they be understood to all. The Rambam’s intention here can be clearly inferred. He’s saying that a true and solid solution will come in the end even though Christians will not abandon Jesus and Muslims will not abandon Mohammad or the Koran. The solutions will be satisfying and in the end all will invoke the name of God to serve Him united.

 

The historical struggles and conflicts between the messianism of Jesus and messianism in Judaism in truth derive from the fact that the Great Key of which we are speaking now, thank God, was missing. The Key to the solution exists because there exists a true foundation to that mission, as received in the Completed Signs. Therefore the Rambam does not actually negate Jesus’ mission but only negates the possibility of his being the Mashiah ben David that Israel is waiting for; the rest he leaves to the Hidden Thoughts of Ha-Shem. There is an amazingly subtle equilibrium in his words: on the one hand, Jesus is not the Mashiah ben David; on the other hand his whole matter is involved in God’s thought for the sake of the Geula Shleima, a thought that we can’t understand until the historical ‘solution’ arrives.

There’s nothing prohibited in speaking about Jesus’ mission. See how the holy legislator speaks: My thoughts are not your thoughts!

With great love, dear masters, until now we couldn’t understand that to Yeshua ben Miriam and ben Yosef, by God’s providence, was given a very important historical mission which he accomplished with true humility, great faith and immense courage. Things fell into his destiny and he took his destiny into his own hands and he was a man where no men were found. He was charitable in his discourses and in his actions with orphans, widows, the poor and the ill; he had mercy on them and he consoled them with a broken heart filled with heartfelt love. In the goodness of his heart he was the exact opposite of the heads of that generation with their egoism, insincerity, hatred one for the other and evil thoughts. Their religion was a covering over the eyes.

Jesus was chosen to be the expiation in place of Israel, and he accomplished his portion in chapter 53 of the Prophet Isaiah. From the Essenes, Jesus had with him the Initial Signs rooted in the Tradition of the Prophet Elijah, of blessed mentioning, in the last prophecy of the last Prophet Malachi (3,24). Yeshua’s mission was the ‘failed mission’ of that prophecy, that is, after the failed ‘reconciliation’ of the hearts, the unfortunate mission of ‘lest I come and smite the land with anathema’. Afterwards, with Israel’s refusal of that mission, the Universal Joseph Signs issued for the nations for the hidden purposes of Ha-Shem Baruch Hu in the Design of the Geula Shleima. Essential, nevertheless, is that Jesus was humble with a heart of goodness. He was very serious in his Torah studies and his desire for the good of the Jewish people. God Almighty loved him very much, the exact opposite of what many Jews think even until our days. We have received it in the Completed Signs from the stars of the Redemption and in the declaration of the Goel Haim, “This is the Star of Christ come in virtue of humility”. Yeshua was humble and of a humble spirit and he was loved by Ha-Shem.

Behold, my masters, my Donkey guts tell me that it was of God’s Providence that this section was censured (practically unknown for 800 years) because its weight is very heavy for those who do not understand, and instead of praising the depth of holy understanding of the Rambam, many would come to belittle his words with doubts and suspicions etc. Ha-Shem Baruch Hu u-Baruch Shmo, careful with the Rambam’s honor, avoided Israel’s sin. The section, however, would come to light in its time.

So too am I the Donkey of the forest and only the trees answer me because their roots are in the earth, but the trees above already know since they are in the other world. And I am empty and beasts was I with You. Stand on your crowns, for the mouth of a Donkey has been opened in that which is hidden from the eye. The Correction of Yeshua is a messianic Correction, and we, the people of Israel, are the messianic nation, and in his correction we are correcting ourselves, so that we know that ‘My thoughts are not your thoughts and your ways are not my ways’ (Isaiah 55, 8).

Let us not refrain from the moral lessons incumbent upon us from the God of Israel, for He is our father and He loves us and He desires that we understand and know our correction because it is for our good, in its details and its generalities. All has come out from within the Design of God Almighty to bring Israel and the nations to the Geula Shleima. There must be a Bond that binds history with the Geula Shleima, a bond the true meaning of which, when revealed, has a tremendous, new historic force. Therefore before that end time the force of that unifying Bond is unknown, but on the contrary it represents a Bond of separation and conflict. Only in the end do we begin to know more of the profundity of Ha-Shem’s thoughts.

A moral lesson is incumbent upon us, o house of Israel, all of us. Let us not flee from new knowledge that permeates the understanding of the past. For all comes to be lessons for us, lessons that we need in order to enter the times of the Geula Shleima. It’s not a question of Christianity; Christianity falsified Jesus and turned him into the god of their religion. We are not interested in Christianity except for what is historical truth. Jesus’ mission was a true mission. Which one? What is it that determines a messianic mission or not?

Of the level of the Moreh Tzedek and the level of the School of the Essenes and Yeshua’s 3 complete years there, I learned from the Tzadik Haim. With the revelation of the Completed Signs came the knowledge of the Initial Signs and of the Bond between the Tradition of the Prophet Elijah, of blessed mentioning, Head of the 36 Hidden Tzadikim of every generation and the Moreh Tzedek who was the Head of the 36 Hidden Tzadikim of his generation. The Moreh Tzedek handed over the Initial Signs of the Redemption to the teachers of the School even though they themselves were not Hidden Tzadikim. These facts illumine the eyes and remove other unfounded thoughts. Jesus took the Initial Signs from the School and brought them outside to fulfill that mission. The roots of those Signs were of the Teacher of Justice, from the Tradition of the Prophet Elijah in the Signs of the Reconciliation of the hearts.

Thus the Initial Signs were true Redemptional Signs. Profound are the intentions of Heaven. How will the people of Israel, commanded in the Torah, come to be unified in a universal context without being separated from its particular Torah framework? The question is not ours; it’s an historical question that stands in the heights of the heavens that only Ha-Shem could resolve.

In essence the solution comes from the recognition that in truth the two sets of Signs, the Signs of Mashiah ben Yosef and the Signs of Mashiah ben David together are one unity and not that they are in their true essence separated one from the other. For behold it’s impossible that the Universal Joseph Signs be unto itself without the Signs of the House of David for Israel.

On the other hand, once the question is understood, it’s also not possible for the Signs of the House of David to remain without the Universal Signs of Yosef for the Geula Shleima. They are two categories of one unity separated for their purposes in the Geula Shleima. When Yeshua knew that his attempted mission of the reconciliation of the hearts would fail, he knew that he would have to die, and he knew that he was not the Mashiah ben David, and he said clearly he was not come to bring peace, and he said that the purpose of his mission was for the salvation of the Lost Sheep of the House of Israel. His mission was thus in the particular Signs of the Mashiah ben Yosef, representing the Ten Lost Tribes. He spoke of the future Son of Man who would come and be revealed. He knew his destiny from the Prophet Isaiah 53, his being killed in his innocence and from the allusions of that same chapter he knew he would be resurrected. Therefore he spoke in allusions about his death and his resurrection, and so was it verified with his crucifixion and his resurrection.

The roots of the Signs of Yosef are of Yosef Ha-Tzadik who was separated from his brothers and from his father, who became a ruler in the ‘universal’ Egypt. The Neshamot of most of the Ten Tribes became ‘safeguarded’ in Christianity, as explained. Therefore the Universal Signs are needed first of all for the salvation of the Lost Sheep of the House of Israel, and afterwards for the salvation of the children of Esau who are worthy, and then for the children of Japhet and then for the salvation of the other nations.

Also the establishment of Islam was in the time framework of the ‘RESH’ of the name ‘ASHER’. It doesn’t have, however, ‘messianism’ in it from the ‘RESH’ but it does have Universalism from the ‘RESH’. And in merit of God’s blessings to Ishmael son of Abraham, Muslims merited to the pure monotheistic faith, as the faith of Abraham, our father. They have, notwithstanding this, a false basis that must be corrected in time, in that they believe that Islam is the chosen religion among all religions even above that of Israel. This is the jealousy of Ishmael to Isaac. In the end, however, they will accept the reality of the State of Israel and the atmosphere will change.

Clearly the level of the pure faith of Islam is superior to the falsified faith of Christianity. Islam also recognizes Jesus as a prophet and messenger of God while it denies any deification. Islam, however, went off balance and considered itself the Final Third Revelation given by Allah for all humanity. This will be corrected afterwards in honor of Abraham, our father, who loves both his sons. In any case, since Islam isn’t involved with ‘messianism’, all the historical problems from the prophecies of the Torah and Prophets concerning the ‘messiah’ are absent from it.

Jesus, however, with the force of the Initial Signs upon him, stood in the ‘middle’ of the messianic prophecies and because of that messianism issued the messianic conflict for 2000 years! Therefore, my masters, listen to the Donkey’s thought that maintains that Yeshua, even though he was not the Mashiah ben David, and he didn’t construct the Temple, and he didn’t bring peace etc, was nevertheless bound to the Universal Joseph Signs that fell into his destiny in that very tragic mission.

And his horns got caught in the thicket of history, the thicket of a false theology. His destiny was caught in the fount of the falsified justice of history, for he was also of the tastiest Messianic Bread saying things belonging to that historic time that will never return. For example: of the Sages of that time he said, “Do and comply to all that which they tell you but do not as they do because they say but they do not do” (Matthew 23, 3). Or, “It’s not that which enters the mouth that renders the person impure but that which issues from the mouth (ibid. 15, 11). So too did he say, “Do not think that I’ve come to bring peace to the land, I didn’t come to bring peace but the sword” (ibid. 10, 34). Jesus said many things filled with gusto to be meditated on. That was because in the sins of the generation the reins were loosened and Yeshua was able to yell out the truth that the future generations would hear.

On the other hand, the Mashiah ben David that will come will be under the final Goel Haim who is the Anointed Judge of the Kingdom of Heaven and who was resurrected in the Final Sign of the Resurrection of the Dead. And one need not ask miracles or portents from him and all will be agreed with these facts when the Keys of the Completed Signs will become known.

What is most strange for the Jewish people are the 2 Great Signs, Sign of the Anointed Judge of the Kingdom of Heaven and the Sign of the Resurrection of the Tzadik Haim. Very profound is the matter of the Kingdom of Heaven and amazing is the Resurrection of the Teacher Haim. The Jewish people is unused to these terms because just these two Signs represent the Great Means of the Universal Redemption belonging in particular to the Josephian Signs.

The Mashiah ben David will be in Jerusalem and will have his functions, especially that of the Donkey who eats Bread according to his tasks as time goes on.

The Goel is not the Mashiah ben Yosef and is not the Mashiah ben David. The first Goel was of the Tribe of Levi. The second Goel of Israel, Mordechai ha-Tzadik was of the Tribe of Benjamin. The final Goel is of the Tribe of Benjamin and is called the Anointed Judge of the Kingdom of Heaven, not ‘mashiah’ but ‘mashuah’ and we’ve demonstrated that the 7 things created before the world, the seventh being the ‘name of the mashiah’ must be changed to mashuah.

He is called ‘mashuah’ (Anointed) which corresponds to the prophetic reference in Malachi (3:1) ‘the master whom you seek’; this means that the Goel in the Kingdom of Heaven is the ‘master’ of the messiahs who will be chosen for their various tasks and who will be under the permission of the Goel from the Kingdom of Heaven: ‘and suddenly he will come unto his chamber’ (ibid.) alludes to the Kingdom of Heaven. Immediately after his death he arises to his Chamber in the Kingdom of Heaven; this resolves the word ‘suddenly’; if it spoke of the King Mashiah’s palace on earth, as many think erroneously, what sense is there that he come suddenly into his palace? None at all!

So is it proven that Marvelous Counselor, Potent one of God, father for all times, Prince of Peace (Isaiah 9, 5) is a prophecy concerning one person chosen for the generations after him. Thus it cannot refer to the Mashiah ben David in the world who will live and die as every person. In the coming generations there will be many Messiahs sons of David. Thus the verse is speaking about the final chosen Goel, already after his death and his resurrection in the final Sign of the Resurrection of the Dead. Only in this way are guarded justice and righteousness, also on internal levels, in the lengthy times of the generations ahead.

The problem, however, isn’t this nor is Yeshua the problem. There are levels of layers of foreign gods in the Jewish camp; these impede Israel from its Redemption, for the Geula Shleima is true and the Completed Signs are true and the generalities and details of the New Law are true, and all the aspects of the Final Redemption are acceptable to Jewish understanding. All these things are already in order from before Ha-Shem Baruch Hu and all will come unto their place with clear and marvelous understanding in their time and moment. The problems are those that still impede the minds of the children of Israel to awaken to the sad reality of the manifold necessary corrections.

 

Chapter 27

Jacob, our father, could not go up to Beth El until he took away the ‘forein gods’ from their tents.

 

Jacob, our father, couldn’t go to Bethel until he had given the orders to his encampments to eliminate the ‘elohei neichar’ from their tents. This corresponds to the elimination of the book of the Zohar and the all the so-called Kabbalah of Tzephat (as well as the Messianic Movement of Habad and the School of Ashlag in Jerusalem). In a word the entire doctrine of Atzilut must be eliminated from the House of all Israel.

Thank God, the Final New Pact has arrived in merit of the Goel Haim, as it states, ‘This is the pact that I will establish with the house of Israel after those days, the word of God, I will place My Torah within them and on their heart will I write it; and I will be unto them God and they will be for Me a people. And they will no longer need to study one from another or teach one to his brother to say, “Know God” for they will all know Me’ from the smallest to the greatest, the word of God, for I will forgive their sin and their iniquity will I remember no more. (Jeremiah 31, 32-33).

All depends on that pardon and forgiveness; only when the sin has been forgiven will there be ‘and all will know Me’. Sins separate us from our Father in heaven and that ‘covering’ created by sins impedes the understanding of the Geula Shleima. When the covering will be removed, the Divine Presence will descend and comprehension will be enlarged, light will be seen and the heart will rejoice in God’s deeds, and all the impediments will fall away. The prophecy speaks of the time in which the Final New Pact has already arrived; that Pact in the name of the Final Goel Haim explains the essential sins of Israel that need to be corrected.

Have mercy on us, o Lord, our God, for we want what is good and we desire to do good. Do not destroy us in the poison of ROSH. Separate us from its poison, and hang Haman on the tree that he prepared for Mordechai the Tzadik, in the Sign of ve-nahafoch hu. With Your great, hard and strong sword, punish the taninim-Leviatanim Bariah and Akalaton, and bring calm to mankind. For the burning ambers of coal of the poisonous Rosh have surrounded us, but You have saved us. Re-establish for us o Lord our Tzelem in the Tzelem of our being now created from anew, take away the foreign gods and bring us to Bethel. Amen.

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What is this long chain alluded to in the Holy Torah, fathers, sons, third and fourth generations? Of what interest is this chain for us? No doubt we need it, however, and it comes to enhance our understanding. Fine and fine, fine and crude, crude, crudeness apparent to the eyes. Fine and fine: Emanation of the book of the Zohar. Fine and crude: the entire range of the Kabbalah of Tzephat. Crude: the Hassidic Movements. Crudeness apparent to the eyes: Habad. With the doubling of the Fourth Generation in the School of Kabbalah of Ashlag.

Only at the stage of the Third Generation did the Mitnagdim see the crudeness of spirit in the Hassidic camps. They didn’t understand the source, however, because the sin of Fathers was already hidden to them and they too had considered ‘holy’ the sin of ‘sons’, but when the crudeness of the third generation ‘fine and crude’ they didn’t know that what seemed to be fine, in its source was itself fallacious and invalid, and thus they stood up against only what they saw as ‘a crude spirit’ (gassut ha-ruah) mixed with an idolatrous comportment towards their Rebbes. The sin itself was not complete until its fourth generation where there was idolatrous belief in their ‘Messianic’ Rebbe, Habad.

In the fourth generation of the Golden Calf, the calf danced and was danced around. Even Aaron who didn’t understand the idolatrous intentions of the mixed-multitude, in the end, however, saw their idolatrous and wanton behavior and their manner of serving the Golden-Calf. He then knew they had fallen into a terrible sin and in that moment Moses descended from the mountain. Then from Moses’ action of breaking the Tablets, Aaron’s state of consciousness of the sin committed was terribly painful, and he realized that he had not understood anything of the idolatrous mentality that was behind the intentions of the mixed-multitude that had caused such a grievous sin, and he said to Moses, “Be not angry with me, my master, for you know this people and the evil that is in it” (Exodus 32, 22): this means, ‘even if I am your older brother and should not call you ‘my master’ (adonee), but as far as that which concerns the culture of Egyptian theology, you are my master because you had lived in the house of Pharaoh and were in the School of the Hhartumei Mitzraim.

I whisper to you a difficult concept: Incredible is the rarity of God’s choices in the preparation of the Geula Shleima. Of all Israel only one Hacham, Yihhye ibn Shlomoh ElGafeh explained the terrible idolatrous sin of Emanation created by the author of the Zohar. Some progress has been made in understanding it but in general it is completely ununderstood in all Judaism. Even those who deny the validity of the Zohar and of the Mysticism of Tzephat and of Hassidism do not yet understand the essence of the idolatrous sin of Emanation. So too Rav Berger’s book against the idolatry of Habad is a rarity and until now, although it has been translated into Hebrew, is ununderstood. With photos and the images of the Lubovitcher Rebbe all over Israel, all are asleep and are not awakened to its idolatrous aspect. So are people fooled by the post-Rebbe propaganda that there are the meshihhistim and non-meshihhistim and other propagandistic falsehoods that cover the truth. For fifty years Habad has been a false Messianic Movement that has spent millions and millions of dollars on its propaganda machine and now the innocent birds chirp out their non-meshihhistic tune. Get up and leave Habad then and don’t be associated with a group that contains meshihhistim. The blindness is yet great.

Therefore the following statement will not yet be understood but only afterwards in later stages of this Fourth Generation: in the chain of the false and idolatrous theology of Emanation in Israel’s history of Ahhrit Ha-Yamim before the Shoa and then after it, Habad is an example of the Golden Calf and the mixed-multitude has sacks of very clever argumentations around its golden calf. Only Rav Berger, aside from our writings in Sefer Mishnat Haim has seen the actions of Rebbe-Idolatry and proclaims its fundamental and profound idolatry. His book, nevertheless represents Aaron who in the end realizes the idolatrous sin of the mixed-multitude[52]. And we have received the Sign of the Final Goel Haim who descends from the mountains. That is the Sign when it will become known that will cast away Israel’s blindness. , even though to those who don’t understand it seems yet fine.

Rav Berger in his book is amazed at the indifference of the rabbis. Where are the rabbis of Torah? Do they not see what has happened and what the Mashihhiim are saying? It’s not simply one of the commandments that is being profaned here but the very faith of ‘You shall have no other gods from before Me’. And they are considered among the Hhredim, and in the name of the Torah they invoke the name of the Rebbe as Mashiah and pray to him profaning God’s name in vain, God forbid. Where have we reached, o children of Israel.

We are only a few Donkeys that for our good fortune we know the truth of these matters, in the finalized explanation of the second commandment for this Final Fourth Generation, and we know the inner reason in the four generations until the last Fourth Generation. What we know is in merit of the chosen Goel, chosen by the Lord, our God, the Hidden Tzadik Haim from San'aa Yemen. And we received the Sign of the Teacher Haim who descended from the mountain with great anger and anguish and he said to Peretz, “Our small daughter has been wounded”.
        All this is hidden as yet to the eyes of the nation and only afterwards will it all be revealed when the other Completed Signs will become known. It is a true Sign even if as yet unknown, its existence is true history and afterwards all will know it when they will know in the merit of whom is the burning of the calf in its final historic correction after which no other correction will be needed.

As Aaron, Head Priest, who for reason of his lack of understanding, rendered holy the Calf, ordering to build for it an altar and declaring, “A celebration unto God tomorrow, so has it been in general on behalf of the Rabbis in the last 400 years concerning the book of the Zohar and all that which has derived from it. In the end there will be joy for Aaron’s destiny, that even though he fell into error regarding that sin, he did not himself commit idolatry and the Priesthood was given him, a proof that he himself was not detached from the Kedusha.[53] In our time this refers to the majority of rabbis who have not been able to distinguish the terrible idolatrous sin of Habad and even more essential they have not been able to understand the most terrible idolatrous sin, the finalization of the Golden Calf, the sin of fathers, sons, third and fourth generation prophesied in the second commandment of the Holy Torah against the doctrine of Emanation, Emanated ‘Divinity’ from the Ein Sof.

Therefore even though the Sign made by the Tzadik Haim is not yet known, whereas the rabbis and those who study the Torah and comply to the Mitzvot need this new knowledge, I mention here that its importance is as that of Moses who descended from the mountain. Only when Moses descended from the mountain did Aaron’s understanding become concrete together with all Israel who recognized the terrible sin into which they had fallen.

The order of times are different for the Geula ShleimaTwnety-five years have passed since we have excommunicated the Book of the Zohar and all the false Kabbalah that issued from it, together with Habad and the School of Kabbalah of Ashlag; all are written and explained in the Herem Mi-Deoraita, based on the true foundations explained by Yihhyeh ibn Shlomoh ElKapach from San'aa Yemen in his book Milhamot Ha-Shem, with all the clear proofs according to the Torah, Prophets and Tradition against the doctrine of Atzilut. Still until now the rabbis and the studious of the Torah and Tradition have understood nil of the idolatry of the concept of Atzilut itself, ‘gods that they have not known, new ones come from recently, your fathers have not measured (explained) them’ (Deuteronomy 32, 17).

‘New gods’ – these are the Partzufim (Divine Aspects, Faces) of the worlds of Emanation and the Ten Emanated Spheroth from the Ein Sof – these are the ‘new gods’ that were not known and the terminology of which was not discussed and judged in the Tradition of Israel.

The sin doesn’t come to be revealed (except for a very few rabbis) until that sin doesn’t finish its course and builds its completed construction, and it comes to visible idolatry as with the golden calf around which they danced wildly calling the Calf their ‘God’; until, that is, many will recognize the idolatrous messianic farce of Habad and sages in Israel come to judge the sources of their idolatrous sin. They will try to understand how is it that the children of Israel who study the Torah and perform mitzvoth have come onto such a low, dark and idolatrous level. Only then will they search out and come to know without any doubt what the hidden evil cause was, the internal enemy of Israel in the Last Days of Judgment for Israel until the Shoa, the idolatrous sin of the Final Fourth Generation, the sin of the doctrine of Emanation. Then the people of Israel will be cleansed of this great sin into which it fell unwittingly without any intention to believe in idolatry which is revealed when its true idolatrous face is revealed.

We are therefore very satisfied with the publication of Rav Berger’s book that signals in a step of progression in removing foreign gods from the camp of Jacob, our father before his coming onto Bethel. The book examines the matters in such a way that a neutral reader will not remain with doubts, and every believing Jew will be dumbfounded and saddened in understanding the truth of this book.

Rav Berger is a Talmid Hacham and is expert in Christianity, especially in the relationships, historical and theological, between Christianity and Judaism and the intellectual conflicts of faith between the two religions throughout the generations. His book accepts the messianic ideal sealed into Judaism in as much as Judaism does not speak of or believe in a Messiah who has died but one who is alive in the world. In accordance with historical reasons, explains Rav Berger, that the main reason for which the children of Israel refused the messianism of Jesus was because the messiah must be living in this world and must accomplish his messianic work here.

Rav Berger speaks of the Mashiah been David. We are announcing the Final Goel which is totally different; he arises in the Sign of the Resurrection of the Dead to his place as Head of the Kingdom of Heaven and he sends to us directly the New True Kabbalah unknown to all Israel until it’s revealed; these are Hidden Treasures of God before they are revealed with God’s choice of the Final Goel Haim. The Mashiah is not the Goel and the Goel is not the Mashiah.

 

Chapter 28

Translation from Franklyn Edition, from Berger’s book

FRANKLYN EDITION OF THE MISHNAH TORAH FROM HILCHOT MELACHIM :JESUS OF NAZARETH, WHO IMAGINED THAT HE WOULD BE THE MESSIAH, CAUSED ISRAEL TO STUMBLE, BUT NO HUMAN BEING CAN GRASP THE THOUGHTS OF GOD, FOR OUR WAYS ARE NOT HIS WAYS AND OUR THOUGHTS ARE NOT HIS THOUGHTS. IN FACT ALL THE EVENTS SURROUNDING JESUS OF NAZARETH AND THE ISHMAELITE MUHAMMED, WHO CAME AFTER HIM, WERE FOR THE PURPOSE OF STRAIGHTENING THE WAY FOR THE KING MESSIAH, AND PREPARING THE ENTIRE WORLD, SO THAT ALL WILL SERVE THE LORD TOGETHER, AS IT IS WRITTEN: FOR THEN I WILL MAKE THE PEOPLES PURE OF SPEECH SO THAT THEY ALL INVOKE THE LORD BY NAME AND SERVE HIM WITH ONE ACCORD (ZEPH. 3:8). HOW IS IT SO BECAUSE OF CHRISTIANITY AND ISLAM THE ENTIRE WORLD HAS BEEN FILLED WITH THE DISCUSSION OF THE MESSIAH, THE TORAH AND THE COMMANDMENTS. THESE MATTERS HAVE SPREAD TO THE DISTANT ISLES AND TO MANY BENIGHTED NATIONS WHO DEBATE THESE ISSUES AND THE COMMANDMENTS OF THE TORAH. SOME SAY THAT THEY WERE TRUE, BUT HAVE BEEN ANNULLED IN OUR TIME, SINCE THEY WERE NOT INTENDED FOR ALL GENERATIONS. OTHERS SAY THAT THERE ARE HIDDEN MEANINGS IN THEM, SO THAT THEY ARE NOT TO BE UNDERSTOOD. ACCORDING TO THEIR PLAIN SENSE RATHER THE MESSIAH HAS ALREADY COME AND REVEALED THEIR SECRETS, BUT WHEN THE KING MESSIAH WILL TRULY ARISE SUCCEED AND BE EXCEDINGLY EXALTED, THEY WILL ALL REPENT AND REALIZE THAT THEIR FOREFATHERS INHERITED FALSEHOOD, AND THEIR PROPHETS AND ANCESTORS MISLED THEM.

 

Jesus of Nazareth etc.

My translation into Hebrew etc.

There will be changes concerning my translation but the ideas are clear. Although Jesus’ mission brought damage (‘damage is in parenthesis in Berger whereas the takala or nitkal is not found in the source text) this is only a detail compared to a more global evaluation. We should therefore not consider the damage but rather the historic advantages that have come through Christianity and Islam. Those historic ‘rewards’ touch the thoughts of God Almighty, thoughts that are hidden to us and are not according to our ideas or to the manner in which we are used to judging certain matters.

Truly this entire segment is written in a way we are not used to, although it’s not estranged from the Rambam’s language and is no doubt from his hand. The rabbis, however, are totally unused to hearing similar words. Who is used to hearing in rabbinic literature, after mentioning the mission of Jesus, that it is bound to hidden things and to the thoughts of God and the ways of God? Such isn’t part of what they are used to thinking! It represents an incredible novelty as great as the enormity of difference between the sun and the moon.

The Great Eagle refers mostly to Christianity for reason of its messianic inferences around which are discussed the words of the Torah and of the Mitzvot. In Islam, on the other hand, there is no messianism in those historical ramifications that derive from the Tradition of the Torah and Prophets. Mohamed was not Jewish. Islam, nevertheless spread out to many nations and Mohamed is considered the Prophet, or better Messenger (rassul) of God who redeemed the Ishmaelites from the idolatrous cults into which they had fallen in the course of centuries. More amazing in the Rambam’s words is the reference to Yeshua. How does the Tzadik from Fustat associate ‘Hidden Things of God’ to that which happened around the mission of Jesus! The Rambam knew well the Christian religion and the Gospels and was also expert in the Koran and the religion of Islam.

Without any eye-covering, however, the Rambam saw, as anyone of us would be able to see, that many matters of the Jewish religion had spread out by way of Christianity and by way of Islam, two great branches whose source is in the faith of the patriarchs, the faith of the revelation at Sinai and the Tradition of the Prophets of Israel. Is this then something small in the guidelines of history! Yet it isn’t difficult to understand. Could the ‘Mashiah’ come to a world of nations if all the nations had no roots in the knowledge and in the faith of the Tradition of Israel and its history?

Certainly the Rambam knew that what Israel did not accomplish, the extension of the light of Israel to many nations by way of the second Temple, the Holy One Blessed is He accomplished in other hidden ways for the sake of the historical preparations to the Geula Shleima. This becomes very clear if one evaluates the matters from the standpoint of the Final Universal Redemption promised by Ha-Shem Baruch Hu. The majority of those who study the Torah are not used to ‘universal’ views, and they might justly claim, “There are enough problems among the Jews themselves, without going beyond”. There is, nevertheless, no true comprehension of the Universal Redemption in a context of restricted vision.

One must give attention to ‘it’s a small thing for Me that you be a servant to establish the tribes of Jacob and to bring back the dispersed of Israel; I will make you unto a light for the nations so that My salvation reach the extremities of the earth’. (Isaiah 49, 6). Ha-Shem’s ‘thought’ is not only on Jews; all people are His sons and daughters and He loves them, even if Israel is the first-born and the people chosen to serve Him closely and strictly, as it states ‘kedoshim tehiyu’ (You will be holy – Levit. 19, 2). This is true but it’s also true that all are His sons and daughters and He loves all mankind, as received from the Goel Haim, “We are all of the same flesh” as he embraced with love men and women of all the nations.

The truth then is the opposite of what we were used to thinking. The Archangel Michael, Ministering angel of Israel announced in a true redemptional dream: Three are the men of the redemption, Moses, Jesus and Haim.

It’s not I who said this, dear friends. This affirmation is from Ha-Shem Baruch Hu, a true novelty of the Geula Shleima. I cannot make compromises with the words of God Almighty! The second, hidden, historical redemption, in view of the Final Universal Redemption, is attributed to Jesus. There is no doubt about this fact. If someone doesn’t believe it, he or she is making less of the truth. Jesus son of Joseph and of Miriam from Nazareth was loved before the Lord, our God. ‘My thoughts are not your thoughts’!

Put simply, Ha-Shem, Blessed is He, did not tell us what He did because we did not merit to know it. These are ‘hidden things of God’ connected to the formation of Christianity, and Islam completes the extension of the faith to many great nations. Yeshua was the ‘Messiah’ who derived from the RESH of the name ASHER, and even though there is no comparison between the level of Jesus to Moses or to the Prophet Elijah or to Mordechai Ha-Tzadik or to the Goel Haim, there is no question of such comparisons concerning the Messiah: The Mashiah of himself doesn’t have a ‘holy level’ as the great Sages of the Torah or as the Hidden Tzadikim.

The thought of the majority of those who study the Torah that the Mashiah ben David will be of such a level is erroneous. In truth it’s not desired that there be such a one in Jerusalem, honored and exalted as a king, a higher Tzadik to whom come from all the world to partake of his wisdom and his blessing, that they prostrate themselves to him and call him King Messiah! Such is not desired from Heaven. Open your eyes! It wasn’t desired that such be done to Moshe Rabbeinu, and most certainly Moshe Rabbeinu would not have permitted such a behavior. Nor would he have permitted honor to Admorim. And whoever the Messiahs of David may be in their time, they are nil compared to Moshe Rabbeinu.

The ‘adon’ that you are waiting for, however, is not the Mashiah ben David that you imagine. He is the chosen, third Goel. And the Angel of the Pact that you desire, the Prophet Elijah, of blessed mentioning, comes together with the chosen Goel that you are seeking who is not the Mashiah ben David. The verse ‘and suddenly he will come unto his chamber (Malachi 3-1) alludes to the fact that immediately after his demise, the Goel will come unto his ‘chamber’ in the Kingdom of Heaven. The verse calls him ‘adon’ for two main reasons: 1) so that it be understood when the time comes that the clear tongue promised for the Geula Shleima and the relative messianism is of a term different than what might be normally used, because the whole matter is different than what was thought until it’s revealed. 2) in order that we understand when the time comes that the many messiahs who will be in the world in their times will all be under the authority and unction of the Goel Haim, the Anointed Judge of the Kingdom of Heaven. Therefore is he called ‘adon’, the ‘master’ of the messiahs who will be.

And the Donkey comes to assure you that those messiahs will come. “Look” he says to them, “I’m more messianic than you, and I’m also the first Talmid of the Tzadik Haim, for 13 years when he was in the world, and the first Donkey who eats Bread for the first twelve years of the Completed Signs, in the Signs of the Messiah son of Joseph and then in the Signs of Mashiah ben David. So don’t think yourselves so great, I sometimes changed Messianic garments and titles every hour, hee-haw, hee-haw. Even the Tzadik Abuhhazeira in Solly Kamkhaji’s dream said to me, “Ah, so you are the Donkey, Mashiah ben David.” So don’t let things go to your heads. Yet I am nothing, a simple Donkey who loves the taste of the Redemptional Bread in merit of the chosen Goel Haim. Hee-haw. Get it? I’m not repeating these privileges, and they are truly great privileges, thanks to EL SHADDAI, to raise myself up in your eyes but to have you remember, all you messianic personages of the future, that you are simple Jews of the Torah and if you merit you’ll be good Donkeys and you’ll be able to bray out good things. Hee-haw! Remember that I was even more messianic than you and I didn’t let it go to my head, and when it did, came the Goel Haim and shoved me away with disdain saying, “Oh, you thought yourself the Mashiah”! I hope that also you will receive rebukes as those I have merited to, hee-haw!

Afterwards you’ll meditate, messiahs of the house of David, how much more messianic than you am I and I’m not a Messiah by any means and even lower than a human being. I also commit foolish errors and then I try to correct them so as make them useful for the Final Redemption. Understand then my intention and lick the feet of the sheep and receive the weights of the Donkey in all your thoughts. My level compared to the Goel Haim is that of a worm and not even a Donkey and I’m not exaggerating but only for my good luck have I been called a Completed Donkey.

 

So I have the privilege to be able to testify on myself that I am on the level of a worm compared to the level of the Goel Haim. Therefore be careful, meshihhim of the house of David, between the light that you see and between the higher light above there is no comparison, none. Do not think yourselves as something, throw down all honor from yourselves, and walk modestly with the Lord, your God.

Jesus, however, wasn’t a Donkey. And no permission to speak was given to the she-ass that he rode into Jerusalem in order to explain things. Jesus was not a Hidden Tzadik. He was a Tzadik who lives in his faith. Throughout his youth he saw people filled with sinat hhinam, unjustified hatred and those who took pleasure in the misfortunes of others, and he suffered inwardly in his faith in God’s salvation of His people. Jesus was wise and sharp and he knew by heart the Torah and Prophets. He was very serious and he contemplated deeply the words of the Prophets, as I have received from the Tzadik Haim. He was truly Jewish and he loved the people of Israel, he worried about their situation, spiritual and physical, he was filled with mercy on the poor, on widows, orphans, ill people, on the depressed and forlorn and he prayed for them. God Almighty loved him, not as we had thought throughout history.

In His jealousy He hid from us the ‘hidden things of God’ and He hid from us any ray of understanding, so that our amazement be tenfold in the end, when we will understand the Program of God’s history in its fulfillment. Ha-Shem made us blind and deaf, as Meshullam blind and deaf servant of God; we weren’t able to see or to hear anything positive in Jesus’ mission. Now, however, open your eyes and listen, notwithstanding Christianity’s falsifications. Jesus became a light unto the nations and as a sign unto the nations was he uplifted, and the Initial Messianic and Redemptional Signs were with him in his mission. And we knew nothing of all this until the Ascent of the Tzadik Haim and the Descent of the Completed Signs.

Yeshua held the root of our guiltiness in the past, so that in the end we understand it in a completely different context, when we will evaluate it and understand that past history in accordance with God’s intentions for the Geula Shleima. Then our heart will change. Whom we considered our enemy was in truth our friend, faithful to God and to the people of Israel. It is this that turns our heart over and changes it from a closed heart to a wide and tolerant heart, to a heart that loves tolerance and peace. For it is the jealousy of God that has done all this for reason of Israel’s sins, and decreed were 2000 years of hester panim, and concerning Jesus’ words, the whole world was mistaken, and the truth of what he spoke were totally ununderstood by Jews and Christians alike. In the end the truth will be revealed to all and all will have to admit that Ha-Shem is the Wise One, and we are donkeys and worms’ may that God Almighty have mercy on us. Do not fear nor be afraid, o worm of Jacob, for I am with you, I will not leave you.

 

Chapter 29

The document of Esau and the document of Jacob

 

One must certainly not say to a non-Jew, “I have the document of Jacob, our father, for the next world but you have the document of Esau and your portion is only in this world. It is morally prohibited to say such a thing, indeed disgusting, but moreover it is not the truth. After death there is a place for all people before God, also Muslims and Christians and American Indians. Almost all people stand in judgment after their death unless they are of those who have no merit even to stand in judgment but most people are not evil-doers to that extent. According to people’s deeds are they judged and the person’s merits, unless they have already been recompensed in this world[54], give over a place to each one according to the judgment of the Tribunal above.

Compared to the non-Jew the judgment of a Jewish person is much stricter because he is commanded from Mount Sinai in the Torah and Mitzvoth. Therefore no Jew should vaunt himself over a non-Jew; hopefully he’ll be able to stand up to his own judgment. All of us are the children of Adam, with 2 eyes, 2 hands, 2 ears, a heart that has feelings and intelligence to understand’ and all of us have the faculty of faith. Abraham, our father, is the father of a multitude of nations; in the end a multitude of nations will recognize and know the correct faith of Abraham, our father, and their father. And what would that faith and that lineage help if they would have no good portion in the next world?

There ‘s place for Muslims and for Christians and for every nation. All people can have merits that are merits for the other world. There are, however, differences in levels. Thus the Jew who is truly God-fearing and studies Torah and performs the commandments, is certainly advantaged, for all his thoughts are in serving Ha-Shem day and night. He will carry his suffering in this world but also the pleasures of those who walk in the paths of the fathers and in the pleasant ways of the Torah, and all his deeds are measured according to God’s will in all that which has been received in the Great Tradition of Israel. He (or she) will have a great portion in the world above, in the heredity of the Jewish people to which the nations of the world do not reach. The burden of Israel is great and also its recompense is great.

If someone thinks, however, that only Jews have a part in the next world and that the nations have no part in it, his thinking is off kilter and he has no feeling for the rest of humanity, and his vision of the world and of the deeds of the Holy One Blessed is He, is totally lacking. The truth is to be found in the Judgment given over by the Goel Haim ‘We are all of the same flesh’. We are all brothers and sisters from Abraham, our father. We are all brothers and sisters from Seth and we are all brothers and sisters from Adam and Eve.

Christianity got started on a left foot, with the distortion of John the Baptist after he had left the school of the Essenes and began his mission of tevila (baptism – from Greek baptizein – to immerge in water), a New baptism in the name of penitence and purification. He would say, “Do not think within yourselves, ‘Abraham is our father’, behold I say to you that from these rocks God can establish sons of Abraham” (Luke 3-8). Historical and doctrinal distortions came out of these unbalanced words. God Blessed is He does not bring children from the rocks, even though He is able to do everything ) äëì éëåì) and is without limits and can do whatever He wills. He does not, however, accomplish His promises to Abraham by way of children born from the rocks!

To the Hacham, however, there is no limit to moral teachings (reason for which he has to be extremely careful not to create confusion from his words). It is clearly unwise and wrong for Jewish people to think that they possess the Ticket to Gan Eden only for the fact that they are Jewish and children to Abraham. There is no favoritism before the Creator. If you have a heart of goodness, a heart of mercy and compassion, if you have fear before God in your deeds and you desire to accomplish His will with love, then you are rooted in Abraham, our father and in the merit of the patriarchs. Paulus got caught up in the confusion of many concepts which I reduce to a number of points by way of the Completed Signs: the non-Jew who does good things before God with kindness and charity and mercy is more ‘loved’ before Ha-Shem than a Jew who perpetrates evil and has no fear of the consequences. There is no favoritism before Him, blessed is He, and He loves all His creations. He loves the goodness that people do for others, and ‘recognizes’ them and tests their heart and liver to see the truthfulness of their heart. ‘He judges nations with uprightness and Israel according to its faith’. (Psalms )

With the revelation of the Geula Shleima is revealed the Key that resolves the historical mission of Jesus. ‘Hidden matters’ of God in history are revealed by way of the understanding of that truly marvelous KEY. I am not entering those matters in this text but that which comes from it are extremely profound moral lessons. We will also be able to understand the love of Christians to Jesus because also we will love him for the reasons behind our new understanding from which we will distinguish from anew the feelings of the true Jesus who in his innocence was taken in the fullness of his life at only 33 years of age. All because of what the Talmud would define as ‘sinat hhinam’ (unwarranted hatred) although the Hachamim did not recognize upon whom in particular that sinat hinnam had fallen. They said it in a general sense for those perhaps two hundred years before the destruction of the Second Temple. Jesus’ mission and crucifixion, unfortunately was a symbol to that hateful category of useless and arrogant hatred, the opposite of the humility loved by God Almighty.

The Key in any case will bring together the ideas that have separated Jews and Christians until now. For those Christians who come unto the knowledge of the Final Pact will understand the truth of the Second Commandment and will know that Jesus was a human being and will exit from all traditional Christianity. Jews will not be able to say, ”You fell into idolatry and we did not” because all Jews will become aware of the terrible idolatrous sin of ‘Emanation’ deriving from the Book of the Zohar, the Golden Calf of the Last Days of Judgment. No one will believe himself more righteous than anyone else.

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DIARY: Tisha b-Av: 5762: We made Kiddush on Wine. Before the blessing I said: This is a Hidden Holiday of the Final Redemption in merit of the Goel Haim, as received in Daniel Manigrasso’s dream (in which appeared Beniamino noster who explained) that above in the Kingdom of Heaven it is a day of great celebration for the Resurrection of the Tzadik Haim.

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Someone said to me: How do you dare speak laudatory words about Jesus when certain Sages in the Talmud spoke derogatory things concerning him!? I answered: First of all the Talmud Yerushalmi was closed about 400 and the Talmud Bavli about 500. Christianity was only in the beginning of its large extension among the nations. It’s possible that Rav Ashi and those with him would not have spoken about him had they envisioned the historical damages and anti-Semitic hatred that derived from those affirmations, statements that enflamed the sentiments of Priests who used them to set the people against Jews and the Rabbis and caused the burning of thousands of hand-written pages of Talmud in several places during the Middle-Ages.

I continued: The fact is that the rabbis and studious of the Torah often read but don’t understand what they’re reading, whether for routine reading or closed-mindedness or for other reasons. They read for example in the writings of the Great Eagle that there is no Kabbala (received tradition) concerning the matters of messianism and that no one knows these things until they will come (with the Geula Shleima) and only then will these matters of the mashiah become known and understood, and that all the affirmations of the Sages in the Talmud and the Midrashim are only opinions.

I heard a Sephardic rabbi on the radio on the day of the demise of rabbi Yitzhak Luria, and among other things he said that it is known to us that the holy Ari (Yitzhak Luria) was the mashiah ben Yosef, because he said to his talmidim shortly before his death that they must be careful that the mashiah ben Yosef not die. Clearly, dear friends, this is certainly a great, strong and potent proof!!!!!

What did the poor (poor because he died in a plague at 38 years of age) Yitzhak Luria do to merit his being the mashiah ben Yosef? Did he save the ten Tribes from among the nations? He himself wrote nothing and who agreed to this fact that he was the mashiah ben Yosef, some official Tribunal? What are the testimonies that he was the mashiah ben Yosef? Hopefully Ha-Shem in His mercy will dispel and remove from us any worm that has crept into our brain destroying the memory cells! Where are we, my masters, where has the Jewish head gone!?

Unfortunately, the worm that consumes from beneath the skin is called Kabbala, the false Kabbalah of the Zohar and afterwards that of Tzephat attributed in particular to Yitzhak Luria (after Moshe Cordevero) and to his pupil Rav Haim Vital. As if, God forbid, that so called ‘Kabbalah’ answered to the New True Kabbalah that comes with the Final Goel, the Kabbalah alluded to by the Rambam, peace be with him, that no one knows of until it’s revealed. Unfortunately that false Kabbalah of the Ari answered to the Shoa, as proven in our writings on the verse ‘And they sacrificed to sheddim, not God, gods unknown, new ones come recently, your fathers had not considered them.

The Rambam, peace be upon him, intertwines universal concepts into the discussion of Mashiah ben David without explaining them: he will correct the world, he will prepare the hearts, he will bring peace to the world. One cannot avoid the universality of the Prophets of Israel, nor is it possible that those universal purposes be fulfilled without the constant and unbreakable bond with the mission of Mashiah ben David. So too is it a general rule of the Geula Shleima that the only form of universality desired is that which at its head stands the particular Kedusha (sanctity) of the children of Israel and only then can the universality be acceptable.

Also here the Great Eagle had to speak about universalism, and in the censured part he explains more. The universalism that he is alluding to will eventually exist since before it there existed the historical extension of Christianity and of Islam both of which derived from Judaism. Whoever goes deeply into the matter will grow hair of wisdom and will see new and true visions of the generations that passed, for ‘our thoughts are not those of Ha-Shem Blessed is He, and His salvation must extend to the extremities of the earth and to the far off islands. By way of Christianity and Islam, explains the great legislator Moshe ben Maimon from Spain.

Perhaps the children of Israel would have preferred that Abraham, our father, never have brought Ishmael to the world and for sure they would have been happier without the birth of Esau, but the Thoughts of Ha-Shem are different, dear friends. He is the Creator of us all, and He loves the good in all the creations that He created. We are all His children and His daughters and the Almighty fulfills in the end His promise to Abraham to be the father of a multitude of nations. What then might we say and in what way might we justify ourselves? Shall we then not desire that Abraham be father to a multitude of nations!

 

Chapter 30

What then is Messianism

 

After all that has been said let us ask the question: what is Messianism? Is true Messianism the category of the Anointed Judge of the Kingdom of Heaven, the Goel Haim? The Goel, however, is not the Mashiah, not the Mashiah ben David and not the Mashiah ben Yosef. Un relation to the term the Anointed Judge of the Kingdom of Heaven, the term ‘mashuah’ derives essentially from the verse ‘the Adon that you are seeking’ (Malachi 3-1)’ he is called ‘adon’ because the Goel is the only one in all the times ahead in whose authority is the Messianism that will be given to whom merits it. Thus all the ‘mashihim’ from the house of David that will come will receive their ‘messianism’ from the ‘adon’ that you are seeking.

The coming of the Goel who suddenly comes unto his chamber in the Kingdom of Heaven is together with the Prophet Elijah, of blessed mentioning who is the ‘angel of the pact that you desire’. The reason for ‘adon’ is that the one you are always seeking is a confused matter with you, that is to say you seek and you the whole day to say ‘that the Mashiah come’ but in truth you do not understand what you seeking. If your intention is that of the Mashiah ben David who will live in the world to accomplish the messianic tasks, in truth it is not he that you are seeking. Therefore I give you a ‘sign’ that you will be able to understand only at that time in which it comes ‘suddenly he will come unto his chamber the ‘adon’ that you are seeking’.

The meaning is: this is not the mashiah that you are searching for in the world’ for if we assume that he is the ‘melech ha-mashiah’ (King-Messiah) why then must he come suddenly into his chamber? If he already has a ‘palace’ his coming suddenly into his palace has no sense.

In the midrashim it’s known that the ‘mashiah’ and Elijah the Prophet, of blessed mentioning, come together, and this is a source verse to this fact. According to them the the ‘adon’ that you are seeking is King Mashiah and the ‘angel of the pact that you desire is the Prophet Eliajah. The name of the ‘angel of the pact’ you already know and desire his coming. The ‘adon’ that you as yet do not know, you are seeking that he come. You only know that his name was created before the creation of the world. Properly this verse speaks of the coming of the chosen Goel together with the Prophet Elijah, but he is called ‘adon’ and not ‘King’ or ‘Anointed one’ – he is the chosen ‘adon’ who comes together with the Prophet Elijah – the sign here is that his coming is together with the Prophet Elijah. I thus give you a sign to secognize this ‘adon’ when he comes: suddenly he will come unto his chamber the ’adon’ that you are seeking. The verse says ;search me out’ (darshuni) because there is no pshat. What then is the sign and what is its meaning?

It is a ‘clear’ (muvhak) sign, for, as said, it is properly this verse that comes to clarify the coming of the Final Goel. Thus there are three signs in the verse 1) suddenly he will come unto his chamber 2) the verse calls his ‘adon’ 3) his coming together with the Prophet Elijah. Try to explain the verse as much as you want but there is no true meaning until the coming of the chosen Goel and the revelation of the Completed Signs.

I try to study it: what does ‘suddenly he will come unto his chamber’ mean? There is no simple meaning (Pshat) and it will be understood only when he comes. And the term ‘adon’ comes only in this verse. Both signs require the third sign for its completion. Where is the Prophet Elijah? He is not on earth but rather in the Kingdom of Heaven. What is the Kingdom of Heaven? It is a very ‘special’ Kingdom in the heavens which infers or represents the ‘binding’ between the heavens and the earth. ( as well as the other world and this world), and the Prophet Elijah of blessed mentioning, is himself representative of this very special binding, for behold, he did not die and he arose above and it’s known that he descends into the world to be present at every Brit Mila and also for other hidden purposes.

Thus the ‘adon’ that you are seeking comes together with the Prophet Elijah who is in the Kingdom of Heaven. It is therefore not as you think, that it speaks of mashiah ben david in this world. Therefore have I called him ‘adon’ because his mission is different than whatever you thought. The chosen ‘adon’ comes together with the Prophet Elijah the ‘angel of the pact’, because he is the Goel who brings to the world the Final and Complete New Pact. To Elijah was given the KEYS to the opening of the Final Redemption and the Keys to the Reconciliation of the hearts of fathers and sons. It is thus necessary that both the Goel and the Prophet come together.

After it’s clarified that his coming is from the Kingdom of Heaven, it becomes easier to understand ‘his chamber’ (hechalo) alludes to his ‘place’ and that his is the particular mission of ‘adon’ that is, Anointed Judge of the Kingdom of Heaven’, The Tzadik Haim was brought into his chamber in the Kingdom of Heaven immediately after his burial and on the eighth day after his burial I received the Sign of Ba- Ha-Zman. The Sign Ba ha-Zman (the Time has Come) represents the opening of the Geula Shleima which pertains to the Prophet Elijah, of blessed mentioning, announced by Me in the permission of the Goel Haim.

All this is a tremendous novelty compared to the previous ideas of Tradition. What is said about King Messiah is the ‘adon’, the chosen Goel and he is in the Kingdom of Heaven, not on earth. And he is called the Anointed Judge of the Kingdom of Heaven and when there will be the House of Prayer of the Final Redemption there will be Messiahs (those who have messianic functions) and in every period there will be a mashiah ben David or as called in the Signs a Donkey, Mashiah ben david’ who will stand on the Altar of the Great Israel. So will be Anointed Priests on the Altars of Priesthood. They will all be Anointed Donkeys and their Priesthood is dependent on the authority of the Anointed Judge of the Kingdom of Heaven, the Goel Haim.

For what have we to do with ‘kings’ and ‘palaces’ and ‘chambers’? And you may also rightly ask, ‘and what have we to do with an ‘adon’ except for ‘adon kol ha-aretz’ (Lord of the whole earth), the Holy One, blessed is He! It is, however, explained by us with precision that it is prohibited to use this term ‘adon’ in relation to the Goel Haim, except for the sake of the explanation of this verse because here there is a historical necessity to clarify its meaning so as to break down the confusion of the children of Israel concerning the matter of mashiah ben David.

Also interesting si the expression in Prophet Zachariah (2-3) of the 4 harashim, of difficult translation, explained by the Sages (Talmud Bavli, Succah 52,b) to be 1) mashiah ben David 2) mashiah ben Yosef 3) Elijah and 4) Cohen Tzedek (Preist of Justice or Just Priest). Interesting is that the four of them are placed together and that mashiah ben david is mentioned before Mashiah ben Yosef.

For us, in the Completed Signs, however, this is not a problem because all the explanations of Jesus’ Mission answering to the Messianic Mission of Messiah son of Yosef of Tradition, come only after the reception of the Completed Signs. And perhaps the Cohen Tzedek alludes[55] to the Anointed Judge of the Kingdom of Heaven who is responsible for anointing the various levels of the Anointed Priesthood in the House of Prayer all of which are revealed together in the Final signs.

Our explanations resolve the complications because the Goel Haim is Anointed by God Almighty in the Kingdom of Heaven and he is the ‘adon’ responsible for all Unctions in the House of Prayer. The term ‘melech ha-mashiah’ grew up with Tradition but it also created much confusion, for if the prophecies spoke about one person on earth, people would come to give him honor as they once did to kings and would even into cultism. Thus the truth is that no messianism of that sort is desirable. Imagine for example that the name of some person in the world (messiah) was believed to be created before the creation of the world!

Comes this verse in Malachi to allude to the ‘adon’ who comes suddenly to his Chamber and from the Kingdom of Heaven the Geula is opened together with the Prophet Elijah and the Goel and the Prophet Elijah remain in the Kingdom of Heaven. It is from the Kingdom of Heaven that the Geula Shleima will be guided.

The term ‘adon’ is unique in its redemptional context here and when the Completed Signs are revealed, we know that it refers to the Goel. I had already received from the Tzadik Haim that the Mashiah is not the Goel and the Goel is not the Mashiah and that the difference of level between them is very great. The Mashiah is not on the level of the Goel. Here the verse alludes to the fact that the Goel is in the Kingdom of Heaven and he is the ‘adon’, the ‘master’, the ‘authority’ of all those anointed in their times in their Donkey or Priesthood functions in the House of Prayer.

The sign of the Donkey among its various functions is to prepare the way of humility for the eventual Mashiah ben David and the Anointed Priests for where in Tradition the mashiah ben David is exalted to high levels, such is not in the correct measures. That exaltation of the Mashiah ben David couldn’t be avoided because the whole matter of the Goel in the Kingdom of Heaven was unknown. Thus they uplifted the image of the Mashiah ben David as if he were the Goel in the world. For this reason there is no true equilibrium in the words of the Sages in the Talmud and Midrashim concerning this matter.

Nevertheless, it’s enough to see what Christianity did to the term Messiah to appreciate the blessing that I received, thank God, in a dream in 1990 in Israel and which I placed in the New Rite on the Fourth Floor: Blessed is the Lord, our God, King of the universe who separated the children of Israel in their concept and sanctification of ‘King Mashiah’ than all the concepts and ‘sanctifications’ of the nations of this term.

This is because at least the term remained in its earthliness. If it had risen above to heavenly concepts, it would have caused errors similar to those of Christianity, God forbid. For only at the time of the Geula Shleima which represents the Completion of the Kingdom of Heaven and there is the Final chosen Goel, is there ready the Donkey who eats Bread to explain all the matters so that no confusion come out of the true and truly elevated concepts of the Goel in the Kingdom of Heaven and the Resurrection of the Tzadik Haim. And for Christians they will understand the Great correction of Christianity and will no longer come to errors in this matter.

The weight of the correction of the Mashiah ben David was bound to the Donkey who eats Bread in the second period of 6 years, as in the dream of Solly Kamkhaji in the beginning of that period, in which Peretz was standing together with the Tzadik Abuhhatzeira (Baba Sali). Paolo asked Solly who the Tzadik was and Solly answered that it was Abuhhatzeira and that apart from the Hidden Tzadikim he was the only one who possessed Kabala Maassit. Baba Sali then said to Peretz “Ah, you then are the Donkey, Mashiah ben David. From happiness the Tzadik wanted to raise his voice to announce it to others but Peretz with a gesture indicated that it was better not to do such and Abuhhatzeira said, “Ah, yes, rabbanim reshaim”. He then took Peretz into a room and closed the door behind them. Try to understand then that if you’re looking for a terrestrial ‘adon’ you must seek out the Donkey of the Goel and then you’ll better understand the kind of messianism desired by Ha-Shem Baruch Hu for the times ahead of the Geula Shleima.

Do not think that the Donkey is one. The verse in Zachariah says, Rejoice greatly o daughter of Zion, shout out o daughter of Jerusalem, behold your king is coming unto you, he is just (Tzadik) and (filled with) salvation (nosha’), he is poor and rides on a donkey (hhamor) and on a young (or wild) ass (aiyar), son of female asses. (Zacharia 9-9). ‘Aiyar’ alludes to the fact that even a wild donkey from the forest, simple folk even from the nations who know very little of the true Tradition etc. can become Donkeys to the Goel and eat the Bread of the Final Redemption.

Eight days after the burial of the Tzadik Haim, I received a dream: I was standing on a tar platform outside before a very brilliant starry heaven, in the midst of white circles around me. From a distance of about 30 yards (meters) was standing the Tzadik Haim who indicated to me to pay attention. He then lifted up his eyes towards the stars and I did as he; in that moment there went out from my mouth an extremely strong voice that announced before all the stars ‘Ba- Ha-Zman- (the Time has come). I woke up with fear and wonder. - -

The Rambam, peace be upon him, spoke the truth: it’s impossible to know the forms of the new things promised for the Geula Shleima until they come and are revealed. This dream represents the announcement of the opening of the Geula Shleima, an opening that is reserved for the Prophet Elijah of blessed mentioning. In the merit and the permission of the Tzadik Haim I was given to announce this opening with the voice of the Prophet Elijah. ‘The Time has Come’ is the announcement that all have been waiting for. It is the Time in which Ha-Shem Blessed is He has chosen the Final Gel of history. Thus the Prophet Elijah must announce the opening of the Geula Shleima. This dream was the Sign of that opening.

A great turning of events from the Lord, our God, to have history reach this Sign, pupil of the eye of the prophecies. Only for my fortune of being first Talmid of the Tzadik Haim, Head of the 36 Hidden Tzadikim of his generation, was I given the privilege of receiving this Sign. I also could not have been a Hidden Tzadik or a true Tzadik because in binding this Sign to the Geula Shleima I had to speak about and explain the truth of who the Hidden really were. Had I been one of them, I could not have spoken. The Sign, however, was of the New Things that were ‘created now’. No one, however elevated or great in Torah studies he might be could have known or imagined the form of the opening of the Geula Shleima of the ‘angel of the pact’, the Prophet Elijah, of blessed mentioning.

The dream of Ba Ha-Zman answers to the words of the Rambam, peace be with him, concerning the prophet who will stand up to straighten out Israel and to prepare its heart before the coming of the Mashiah ben David and before the war of Gog and Magog. The Rambam adds that ‘some say it is the Prophet Elijah himself’ who comes. From these words we understand that it may well not be the Prophet Elijah himself but someone who has the ‘prophetic mission’ of accomplishing the reconciliation of the hearts, that is the mission of the Prophet Elijah, or as we would say the Mission bound to the Completed Signs of the Geula Shleima that derive from the Tradition of the Prophet Elijah including the prophetic tradition concerning the Great and Terrible Day of the Lord of the Fourth Generation. The Completed Signs have these purposes of straightening out Israel, preparing its heart, to correct the world and to bring the nations to the true monotheistic faith until ‘all will call in the name of God to serve Him united’. All these are bound to the Tradition of the Prophet Elijah of blessed mentioning.

The dream of the Sign of Ba Ha-Zman is also the ‘opening’ to all these various ‘prophetic’ tasks, tasks that need at least a generation to accomplish, tasks reserved for the Prophet Elijah in that last famous prophecy of Malachi. They are an integral part of the Final Pact brought by the ‘angel of the pact’. And yet the opening of the Geula ha-Shleima is also alluded to in Peretz son of Tamar and Judah son of Jacob, our father. Peretz breaks out of the ‘confines’ of his mother’s womb in order to announce the Redemptional News outside in the world. Understandably after the Tzadik Haim gave me the great privilege of announcing the announcement of the Prophet Elijah, of blessed mentioning, it was also my fortune to carry the name Peretz because it fit the Sign, hee-haw, hee-haw!

I say here a bray but that was still before the Sign off the Donkey who eats Bread, and I broke down the fences of history with the announcements of the Geula Shleima. The Great Completed Signs then began to descend to the Levi family and to other talmidim or friends of the Tzadik Haim, including the prophetic signs of this Fourth Generation. And after Nelda Levi received the Sign of the Donkey who eats Bread I had no doubts as my being a prophetic-donkey, hee-haw, even though I’m not a prophet or the son of a prophet. These New Prophecies, however, come in dreams and we must speak about them and write them down so that we are similar to the scribes of the Prophets, not the Prophets themselves. From the Signs then are revealed the tasks that fit the words of the Great Eagle to straighten out Israel and to prepare their heart, to correct the world and to bring the nations to the true monotheistic faith and to know that Judaism is the true religion. So then: opener, announcer, prophet, re-newer, corrector and the preparer. Hee-haw, hee-haw, hee-haw, hee-haw, hee-haw, hee-haw!

It’s quite comprehensible therefore that I could not stay mentally calm until Nelda Levi, peace be upon her precious soul in the Kingdom of Heaven, received the dream of the simpatico Donkey walking with his cart ridden on by no one along a street in Milan, ‘parking’ his cart before a Bakery shop, detaching himself from the cart, and walking into the Bakery and eating bread. - Then my heart was happy and I sang with joy because I had been impeded from my tasks as first Talmid of the Tzadik Haim or as the announcer of the Final Redemption with the announcement of the Prophet Elijah, or as Peretz who breaks down the barriers of history, or as the one who straightens out Israel and prepares its heart, or as the one who corrects the world, or as the prophet who brings the nations back to the true faith. But the Donkey is a Donkey and he is the Donkey of the Goel together with other young wild asses. The Donkey is simple and he can go around braying as much as he wants, hee-haw!

Thus all the weights that were upon me for about a year and 4 months fell on the back of the Donkey, hee-haw, and quite willingly I myself became a Donkey, the first Donkey who eats the Bread of the Geula Shleima. I didn’t try to liberate myself from the weights but since a donkey’s skin is so thick that he doesn’t even feel the heat of Tamuz, he receives the weights joyously, eats and brays and brings the weights down into the texts of Sefer Mishnat Haim. Now who could have known about all these New Things that were created now with the coming of the Final Goel Haim!

 Clearly the Great Eagle did not desire to ride on Zachariah’s donkey or on any other donkey, for on whom might he ride and for what reason might he ride? Is then King Messiah so poor that he has no carriage and must ride on an ass? Or will he then ride on a donkey because of his poverty only to enter suddenly unto his chamber in his Palace? Therefore the Rambam, peace be upon him, didn’t allow himself to be caught in the thicket for reason of his clear understanding that it’s impossible to explain these prophecies until the time comes in which they’ll be clarified. So he warned concerning these matters not to take the opinions of the Sages, of blessed memory, as truths. What then might he himself add to them?!

The Donkey who eats Bread, however, resolves the messianic weights because he knows who his rider is and he knows himself; he doesn’t mount his head nor consider himself a unique wonder for he is not alone and he needs young wild donkeys, sons and daughters of female asses on his side. In truth not the Donkeys but the Completed Signs, in merit of the Goel Haim, straighten out Israel and prepare their heart. These are the KEYS for correcting the world and for bringing peace to the world. Through them the Goel Haim will become known as ‘marvelous counselor, potent one of God, a father for always, the prince of peace’. The Signs bring the nations back to the true faith of Abraham our father and they give over the KEYS to the Third Temple with 7 Floors, 13 Altars of Prayer and the Carpet of Islam, the House of Prayer for all the nations that will never again be destroyed. The messianism of David and of Solomon was the terrestrial messianism in which was bound the prophetic promise of the existence of the Kingdom of David. It is bound to several prophecies that refer to the Geula Shlema, such as ‘who increments his mission in peace without end, on the throne of David and on his kingdom, to prepare it and to aid it in justice and righteousness from now on and for always, the jealousy of the God of Hosts will do this. (Isaiah 9-6)

With David and Solomon were completed the historical signs of the first name ‘EHEYE’. After the separation of the Kingdom into two and the continual descent of all Israel from bad to worse, is revealed in Kings the Prophet Elijah, of blessed mentioning, and history enters the phases of the name ‘ASHER’. The House of David was already established and ‘fixed’ for history because it was needed historically so that the messianic promise to the people of Israel never be forgotten.

So too was 'fixed' the relationship of Mashiah ben David to the Tribe of Judah. Those ‘fixed messianic signs’ were established then because they had to be existing when the time of the Final Redemption would come. An essential and perhaps the most essential reason is that the Final Redemption is universal, not only for Israel; for this purpose there are two sets of messianic signs, the ‘universal signs’ (Yosef) and the Jewish signs (David).

The ‘universal signs’ are ‘large’, ‘wide’ and ‘very strong’. Think about Christianity and the Catholic Church in particular with its incredible universal extension on the force of the Initial Signs that they took on from Jesus in their source and then by way Paulus messenger of Christianity to the nations. This amazing spreading was due to the power of the Initial Universal Signs.

In the Geula Shleima by way of the Correction of Christianity those same Universal Signs return for the Final New Pact. What I’m saying here will be understood only later on in history: if the Messianic signs for Israel weren’t fixed for the generations, the universal signs would totally override them and destroy the entire equilibrium of the Final Redemption. The nations would take hold of the signs and not leave any place to Israel. Therefore the historic signs of Mashiah ben David had to exist.

The Rambam, peace be with him, well knew that there existed Universal Signs connected to the Geula Shleima; Prophets and Psalms are filled with them. He briefly passes through them with succinct phrases such as ‘He will correct the world’ (hilchot melachim 11-8). The Rambam well knew that one doesn’t correct the nations by teaching them the laws of Shabbat or the Sanctity of the Torah that belongs to Israel. He believed that the time would come and we will understand the allusions of the prophecies. Required were other universal signs to bring the nations into the final Pact and required was the ‘clear tongue’ that when taught to them would accomplish: ‘and all will call upon the name of God to serve Him united’. It’s hardly a simple matter.

For reason of the universal signs, it was thus incumbent on the Rambam to establish what the particular signs of mashiah ben David were and most essential for the Great Eagle was to reinforce the knowledge of the Torah and to avoid strange ideas: the mashiah ben David will fulfill the mitzvot and will not change it, he will bring the children of Israel back to the Torah and he have return the laws and statutes to their former crown as they are in the Torah in the time of the Temple after the gathering in of the exiles and perhaps after the war of Gog and Magog. In th end there will be peace in the world and the na5tions will be corrected. They will not become Jews but they will be correct. The Rambam doesn’t explain how they will be corrected because those things are unknown until they are revealed.

Without any doubt, the Great Eagle knew that there are particular Signs for Israel and that there are Universal Signs and that there is a bond between the universal Signs and the question of Mashiah ben Yosef. For Yosef ha-Tzadik came to study Egyptian culture and his position as second to Pharaoh was a universal position since Egypt was the head of the nations at that time. Aside from this, the prophetic tradition binds the Ten Tribes to the house of Yosef or Ephraim.

The Hacham knew from the prophecy of the new pact of Jeremiah and of the tears of Rahhel our mother that it was promised to her that her children would return unto the confines, after having been dispersed among the nations where they had already lost their own true identity as the children of Israel. Therefore Rahhel could not see them, as if they were no more. It’s known that the Ten Tribes were assimilated among the nations (aside from a chosen group who were miraculously brought to a place beyond the River Sambation). It’s logical that the Ten Tribes that meshed with the nations in the end would need ‘universal signs’ with their KEYS to receive their salvation and the correction of their past.

The Tzadik from Fustat did not enter into these matters because if none might invent opinions concerning the messianism of Beit David, most certainly what kind of ‘universal signs’ might come to correct the world and bring peace etc. The Prophets alluded to how the world would be at the time of peace but without explanations of how the world might reach those exalted and blessed positions. The Great Eagle therefore did not speak about the Messiah son of Yosef.

With great wisdom and truth he did so. What did he do? Those allusions he placed on Universal Signs ‘He will correct the world’ (hilchot melachim 11-8) ‘He will bring peace to the world’ (ibid. 12-3) putting them in the name of Mashiah ben David. For the prophecy and the halacha concerning the Mashiah ben David come to establish the central point of Israel’s messianism for all the generations, as explained, and therefore the Universal Signs of the future would and could not be outside of the context of Israel’s messianism. How would that bond, however, between the Jewish Signs and the Universal Signs be? That was impossible to assess. No one knows how these matters will be until they will be.

Remember that the language of the Signs in the Geula Shleima is new and is not to be found in the Rambam or in Tradition. Only with the revelation of the Completed Signs, precisely by way of the clear tongue, are we able to understand retrospectively the concepts of the Signs that previously could not be clarified and thus many things concerning ‘messianism’.

From the two terms ‘Universal Signs’ and ‘Israel’s Signs’ a new comprehension issues concerning the Messiah son of Joseph and the mashiah ben David. In the Christian New Testament tradition, Jesus’ Mission issued in the name of Corrections for the children of Israel and all his words were directed to them. Only after those attempts were not received by the people of Israel did there happen what happened, Christianity was established and it spread eventually throughout much of the world thus becoming a Universal Religion.

Retrospectively we can understand that the Davidic Signs particular to Israel did not extend in those Joseph Signs whereas the Universal Signs did extend in them and were therefore a partial salvation to thousands of millions throughout the centuries. Through Christianity they were saved from the even thicker idolatry of pagan religions that know nothing of the Patriarchs and the revelation at Sinai and the Bible in general.

Think about the general diatribe between Christianity and Judaism throughout the centuries. Jews say to Christians ”How can you say that Jesus was the Messiah when he didn’t bring peace to the world as is promised for the Messiah”. This whole discourse of what the Messiah had to accomplish but did not breaks down and melts away in light of those Initial Universal Joseph Signs. Those Signs of themselves were true but since they were without the Davidic Signs for Israel, they issued for the world corrupted and outside of the pure monotheistic faith.

On the other hand, the Jewish people remained without the Universal Signs, thus being forced to close itself, so to speak, within its own context, no longer being able to work on universal tasks that would bring the nations closer to the true faith. It’s important to understand that both sets of Signs, when they are revealed are bound together and are bound to the Mission of whom the Mission is upon him. Therefore also Jesus had both sets of Signs, the Initial Signs, however, and not the Completed Signs. The Joseph Signs issued for the world while the Davidic Signs remained with the Jews and thus the Universal Signs were lacking in the Jewish world.

The Completed Signs that are revealed with the coming of the Goel Haim include both the Universal Joseph Signs and the particular Davidic Signs. They are revealed by way of redemptional dreams that the Goel sends to pupils bound with the Signs of the Donkey who eats Bread. He is the Tzadik of salvation who rides on a donkey and on a wild ass son of she-asses. We passed the first 6 years basically in the Signs of Messiah ben Joseph and the next 6 years in the Signs of Mashiah ben David. The order was such because 12 years were needed to receive the basic Signs of Joseph and David.

In the seventh year Solly Kamkhaji in a dream saw the Tzadik Abuhhazeira (Baba Sali) and there it was said that the Tzadik Abuhhatzeira was the only one, aside from the Hidden Tzadikim, to know Kabbalah Maasit. The Tzadik then said to Peretz, “Ah, you then, are the Donkey, mashiah ben David”. From joy the Tzadik wanted to raise his voice to announce it to others but Peretz made a gesture that it was not the case. The Tzadik understood and said, “Yes, there are rabbis who are reshaim”. He then had Peretz enter a private room with him and closed the door. - -

This is an important Sign for establishing the Signs of Mashiah ben David and I had to receive them in Israel. The simple meaning is that I am in the Sign of the Donkey who eats Bread and thus I received the Signs of Mashiah ben David for the people of Israel in Israel. Another important historic Sign was received then by Noda concerning the form of the Third and final Temple at Jerusalem. I am not the mashiah ben David and not the messiah, son of Joseph but only the first general Donkey who eats the Bread of the Completed Signs, also the Signs of Bethlehem and of the mashiah ben David.

Look then with intelligence at these matters: we received the messianic Signs of Christ, the Universal Signs that issued with Jesus’ Mission through Christianity. In receiving the Completed Signs we understand retrospectively the Initial Signs that were his Mission then, and in the –Ekev Signs of Jacob, our father, we Jacobbed, by way of the Completed Signs, the Universal Signs from Christianity. Hee-haw! In this way there issues the Great Correction of Christianity which completely destroys all Christian theology while at the same time it separates Jesus from every category of traditional Christianity and it reveals the meanings of the true matters concerning that Mission.

As said, the Universal signs were missing in Judaism having issued in Christianity. Nevertheless, with the coming of the Goel and the descent of the Completed Signs, those Universal Signs return to Judaism, for the ‘House of David’, by way of the Signs of the Donkey who eats Bread, and afterwards are adapted to the Final New Pact. I’m the first Donkey and I ate all the Signs received by the Donkeys and they were sealed into the Signs with the Seal of the New Final Pact in merit of the Goel Haim. These were accepted Above and in the world they entered into a closed room until the time comes to reveal them.

From this introduction we can begin speaking about the essence of Messianism because only retrospectively with the Completed Signs can the question become understood. Therefore the Donkey comes to be a Donkey for the Messianic Signs. The 6 Great Signs guide the understanding. Messianism requires time, that is the times of the periods of the Stars of the Redemption, which are those revealed in the Sign of the Stars. Messianism requires a bond with the Kingdom of Heaven, in the Sign of the Anointed Judge of the Kingdom of Heaven, the Goel Haim. Messianism requires a New Message and a New Light and a New Spirit that are bound to the structure of the House of Prayer of the Final Redemption; this is the Sign of the New Light of Hhanucat ha-Hhanucot. Messianism needs a Sign in the world and that Sign must be bound to both the Universal signs and the particular Signs for the Jewish people: such is the Sign of the Donkey who eats Bread. The first generation of this messianism is the Sign of the Double-Generation, doubled in marvelous salvation on the one hand and on terrible destruction and punishments on the other: this is the Sign of the Fourth Generation and of the New Building. So too, Messianism requires the Sign of the Resurrection of the Dead because without this Sign the Redemption has no substance: this is the Sign of the Resurrection of the Tzadik Haim in the Final Sign of the Resurrection of the Dead.

In Jesus’ messianic Mission, the Initial Messianic and Redemptional Signs entered the Gospels, but without further elucidation; 1) the Star of Christ (seen by the three Magi) 2) the opening of discourses on the Kingdom of Heaven 3) messages of a New Liggght and a New Spirit 4) his Mission and its continuation 5) the Fourth Generation then called ‘the Kingdom of Heaven is descending into the world’ (Matthew 3- 2 6) Jesus’ Resurrection from the dead.

Of Jesus’ Messianism, the Tzadik Haim announces in the Sign of the Stars “This is the Star of Christ, come in virtue of humility”. From this we immediately learn that Yeshua was humble before God and loved by Him, for Jesus accomplished the Mishna that says, ‘In a place where there are no men, try to be a man’. And when chapter 53 of the great Prophet Isaiah will become understood, Jesus’ humility will be even more visible, and from that prophecy will it be shown that Jesus was the ‘sacrificed ram in Isaac’s stead’ the prophetic realization of the Akeidat Yitzhak. This is because in Jesus’ time a terrible decree of total destruction was decreed, God save us, and in merit of Yeshua’s sacrifice, that decree was mitigated into a decree of the destruction of the Temple, ðòååðåú äøáéí, unfortunately, and on the exile of the people of Israel, both of which were much, much less than total destruction, God save us. That which comes in its time is in its own separated category and thus the category of Jesus’ messianism is unique in history, and said messianism does not return to the world. It is, nevertheless, a bond to understand our history and also the sins of our fathers in those periods, and it is a moral foundation for establishing humility for the people of Israel, as it states there in chapter 53,5 ‘musar shlomeinu alav’ ‘a moral lesson for our own peace was upon him’.

Everything changes in the Final Redemption. The chosen Goel changes all our preceding views about messianism. The Goel Haim is the adon that you seek, not the mashiah ben David and compared to the Goel the mashiah ben David is a donkey, as the level of a donkey compared to a man. The ‘messianism’ of the Donkey is a moral lesson for the coming generations and for the ‘messiahs’ of the house of David that will be.

The Rambam, peace be upon him, says that the Mashiah ben David will gather in the exiles and build the Temple etc.. We see, however, that the process of the ingathering has already begun, thank God, with the establishment of the State of Israel and we saw no one person who gathered them in. We have the Sign that the great aliya from Russia and its ex-republics is in merit of the Tzadik Haim; it has not come about by way of a messiah who gathers in the exiles. It becomes clear that the linguistic form here is not exact, after we have passed the Shoa and we had the privilege of witnessing the coming of the State of Israel.

The matter, however, stands on the concept of ‘mashiah’ and ‘yemot ha-mashiah’. The term ‘Yemot ha-mashiah’ was not actually explained by the Rambam, and he used the term mostly for clarifying for the Hachamim that there is no difference between this world and the ‘Messianic Days’ except for the subservience to governments (kingdoms).

 

Chapter 31

There is no difference between this world and the Messianic Days

 

The expression ‘There is no difference between this world and the Messianic Days except for subservience to governments’ is interesting. Apparently it comes to tell us not to think that in the time of the Mashiah the world will be similar to the next world. The world, instead, follows its natural path but Israel will have its own Government and not be subjugated to ‘kingdoms’ of the nations.

According to the Completed Signs of the Final Redemption, we are in the period of Yemot Ha-Mashiah, from the establishment of Eretz Yisrael in 1948, a period of 100 years until 2047.

There has been great confusion with the term Yemot Ha-Mashiah probably because the expression has been mixed together with the Sign of the Resurrection of the Dead. If the Messianic Days also involve the actual Resurrection, then, indeed, the world would be similar to the next world. The truth is that the Resurrection in the traditional sense is above all human comprehension and it changes the order of the world to which we are used.

The Tzadik Haim used to say to me that the Sages, of blessed mentioning, in the matter of the Resurrection from the Dead were very confused because the truth is that it will come about in a future time that only Ha-Shem Baruch Hu knows but it requires years and generations before the world will be ready for that period. This is the source of the confusion because the Sign of the Resurrection is bound to the Geula Shleima but the prophesied period of the Resurrection of the Dead comes after the periods of the Geula Shleima, when all the Completed Signs have been firmly established on the level of the world, when humanity is in peace and harmony and it has progressed in that peace and harmony for generations, not less than 5 hundred years from now. There is thus no direct relationship between Mashiah ben David and the Resurrection of the Dead. Only now with the Final Sign of the Tzadik Haim’s Resurrection can the question be understood more clearly. It is the Final Sign because no other Sign is needed for its completion. The Final Goel goes on in time and the Resurrection goes on in time until its completion, God Almighty knows when. The Resurrection also had its beginning Sign with Jesus’ Resurrection, together with the Initial Sign of the Kingdom of Heaven. Judaism didn’t know that Resurrection of the Dead has preceding historical Signs that represent preparations for belief in them to be able to receive the Geula Shleima in its time.

And such on an a Universal level also for the nations, not only for the Jewish people, as the Geula Shleima itself is not only for the Jewish people but for the world at large. So too concerning the Kingdom of Heaven which in Christianity has the meaning of a ‘Kingdom’ of which Christ is considered as a ‘King’ who from there looks at people in the world even to the thoughts of their heart. The roots of this concept were in the Initial Signs. In Judaism the idea of ‘Kingdom of Heaven’ was that of time of the Geula Shleima when the Kingdom of God would be in harmony with the ‘kingdoms’ of the world, and thus God’s name would be One as He is One in the Heavens and on earth.

The Sages, of blessed mentioning, didn’t say something false. Missing, however, is God’s ‘Project’ of a New World between the heavens and the earth that begins from the beginning of the Final Redemption with God Almighty’s choice of the third and final Goel whose ‘position’ is in the Kingdom of Heaven. As said, in Christianity this concept is found but it has been idolatrously distorted because of its deification of Jesus. In any case, for Christianity, Jesus is the King Messiah who resides and rules over the Kingdom of Heaven, who knows the will of his Father and who binds good people in this world who follow him so as to receive them in the Kingdom of Heaven after their death.

It was obviously strictly prohibited for a Jew to believe in such and in the world there were not yet the means to separate Jesus and his mission from idolatry. Therefore it prohibited even to contemplate such an idea the Kingdom of Heaven. The News of the Geula Shleima are thus historically totally surprising in this matter and the main complexity of differences between Christianity and Judaism are decrees from Ha-Shem Blessed is He, to bring the world in the end to its Final Redemption.

The Tzadik Haim from San'aa, Yemen, Head of the 36 Hidden Suffering Tzadikim in his generation, was taken in his death to his Chamber in the Kingdom of Heaven as the Anointed Judge of the New and Final Kingdom of Heaven of history. All that which preceded in Christianity, was, let’s say, an incomplete Kingdom of Heaven or pre-Kingdom of Heaven. Also Yeshua was resurrected in the Initial Sign of the Resurrection and he was thus bound to that Initial pre-Kingdom of Heaven. We speak of this for the sake of study even though it no actual relevance for the New and Final Kingdom of Heaven of the Geula Shleima.

In the Sign of the Anointed Judge of the Kingdom of Heaven there are the Steps of White Marble. These are the virtues of the heart that bind people in the world to the Kingdom of Heaven for the sake of elevation. The Sign of the Resurrection of the Tzadik Haim in the Final Sign of the Resurrection of the Dead is a bond between people in the world who in their death merit to ‘arise’ from the dead to the New and Marvelous World of the New Kingdom of Heaven in virtue of the Resurrection of the Goel Haim.

This is the bond that connects the Sign of the Resurrection of the Dead of Tradition to the Messianism of the Final Redemption. The Goel is not the Mashiah and is of a level totally separated from the level of ‘mashiah’. It was exactly the lack of this knowledge that caused such great confusion even among the Hachamim, of blessed memory’. The Sign of the Resurrection of the Dead o Tradition is indicative of the fullness of this Sign when the just will arise from their graves without any indications of the ‘process’ in reaching that incredible event, as if over night, with the coming of Mashiah, suddenly there takes place the Resurrection from the graves to live in a New Body. This, however, is hardly of the nature of the world that we now know.

In truth, the Resurrection of Tradition represents the END of the preceding world order and the Beginning