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Ester 1
– gnomen
Gnomen 1 - Yohhanan ha-Matbil, John the Baptist,
before setting out upon his mission of performing a New Immersion of Repentance
in the waters of the Jordan river, had been part of the School of the Essene
Community, close to Sodom on the Dead Sea. He had been part of the School for
at least 8 years and his epithet ha-Matbil, the Immerger in Water, derives from
the particular duty to which he was assigned there, that of controlling the
immersions of the pupils of the School, to ascertain that their immersions were
total and to guide them in the correct ‘kavvanot’ (intentions) of those
ablutions. Yohhanan was an impending and austere figure who never permitted
himself to laugh or to speak in a light manner. His speech in fact was always of
a prophetic vain and he constantly warned of the oncoming Divine wrath of the
Days of Judgement that lay ahead.
Gnomen 2- The School of the Essenes
and the Resolved Purim
We at
times speak about the New Light of Hhanukat ha-Hhanukot and we at times speak
about the New Light of the New Message that originates from the Star of Christ.
In general the New Light of Hhanukat ha-Hhanukot is in reference to the
marvellous and illuminating New Message of the New House of Prayer of the Final
Redemption, and it is therefore a matter of the present and all new. Here the
past doesn't enter.
Gnomen 3 -
The
New Message that originates from the Star of Christ of the Complete Signs of
the Third and Final Redemption, instead, refers chiefly to the real, new and
marvellous explanations that resolve all the big historic problems of the
Messianic Mission of Jesus. To the purpose of expounding this New Message,
Sefer Mishnat Haim provides Sefer Ha-Mafli, Book which Astounds, containing 4
basic texts, The Book of Esther, the Gospels Corrected, John Corrected and the
Salvation of Yeshua.
Gnomen 4-
The
common bond in all these texts resides in the comparison between the Initial
Signs from which derive the Christian Signs and which carried historic
Christianity ahead and between the Complete Signs of the Third and Final
Redemption come in merit of the Final Goel, the Tzadik, Haim.
It is
thus essential, in order to understand the New Message, to have knowledge of
the existence of the Initial Signs, that is, to know that the Complete Signs
had their Initial Signs and to know where, and, as much as possible, how and
why etc.
Gnomen 5 -
The
momentous documents found in the caves of Qumran, called also the Scrolls of
the Dead Sea, do not represent simply an archaeological matter and, after more
than 40 years, they continue to be studied with maximum enthusiasm by the
scholars of history and of religion. Aside from having widened greatly the
knowledge with the doctrines and the studies of the Essenes, the documents
continue to arouse interesting and deep speculations on the virtual solutions
of the origins of Christianity. Until now, the scholars undertake, also with
ardent passion, to find the possible bonds between the mission of Yeshua and
his messianism and between the severe messianic order of the Essenes.
Gnomen 6 -
The
discovery of such documents, discovery that has favoured a new general
awareness in the world concerning the Essenes, is itself a REDEMPTIONAL SIGN.
The matters taken up by the Complete Signs regarding the CORRECTION of
CHRISTIANITY and the REFORM of JUDAISM, without a preceding diffusion in the
world of the general knowledge of the existence of the Dead Sea Scrolls, would
not have had in the world a point of reference to connect with the ears of the
listeners.
Gnomen 7 - The students of
the New School of Shoshana and the New School of Esther will desire
to know the essential points of reference needed for understanding the matter
seen in terms of the Final Signs. These essential points coincide with the
matters discussed in this Sefer Esther 1. I list here the questions which must
be understood in order to connect them to the comprehension of the Historic
Design of EHEYE ASHER EHEYE, God of the Redemption:
1.
The Teacher of the Justice
a) -
his level
b) - as founder of the Secret School of the Essenes
c) - as ‘Hidden Goel’ of the Essenes
Gnomen 6
2.
The Secret School of the Essenes
a) - the covert name of
this School, School of Esther
b) - the general level of the School of Esther
c) -
the many secrets known to the sages of the School of Esther
d) - the messianic order of the Essenes
e) - the counter-position of the Essenes to
the Doctors of the Law of those epochs and the historic meaning of this in the
Divine Design.
Now
we must connect the points of reference mentioned in the list to the
comprehension of the students. I will try to do this within the limits of five
very powerful hand-grenade bombs, giving brief explanations that connect the
various explosions:
Gnomen 7 -
Many
of the aforementioned points answer to information sought by the scholars in
these 40 years without success. The definitive knowledge of the aforesaid
points has come exclusively through the Completed Signs of the Third and Final
Redemption in merit of the Final Goel, Haim.
The
scholars attempt to connect the references of the documents of Qumran to historical and
redemptional matters, especially in the search of the origins of Christianity,
but they can never conclude or prove their conclusions. The New Message of the
Final Redemption, on the other hand, arrives with the conclusions already
closed into the Signs.
Gnomen 8 -
1-
first bomb of the facts: What impedes the scholars from arriving at real and
definitive conclusions? This is because it was not given to them to know the
historical secret revealed to us by the Final Goel, Haim, that Yeshua had
entered the School of the Essenes and had remained there 3 complete years and
had received there secrets of the kabbalah ma'asit, secrets afterwards used by
Jesus for performing miracles during his mission.
This
matter could not be proven from the documents of Qumran!
Gnomen 9 -
This
fact, in truth, represents an authentic historical secret handed down from
generation in generation from the Head of the Hidden Tzadikim to the Head of
the Hidden Tzadikim.
It
could not have been revealed before the time and, with the arrival of that
time, it is revealed exclusively within the framework of the New Pact of the
Final Redemption. Otherwise such a fact concerning Jesus, if it were known to
the scholars and made public, would have upset history and might even have sent
the Christian Church to a precocious destruction.
Gnomen 10 - That, however,
would not have allowed for the possibility of knowing also the truths connected
with the mission of Jesus. They could have undone traditional Christianity but
the matter would not have had more consequence than that, only creating at best
an other historic imbalance. God, instead, has contained us all in the non-comprehension
and in error in order to correct us all at the end with the true knowledge of
the Divine Design in history, Jews included.
Gnomen 11 -
2-
the second bomb explodes on John the Baptist who had been in the School of the
Essenes for at least 8 years, at least a year and a half simultaneously with
Yeshua in the School.
We
know from the Tzadik Haim that Yohhanan was already in the School several years
before Yeshua and the Tzadik taught me lessons on the profound influence of
John on Jesus, both inside the School and after Yohhanan’s break-away, in all
that which later formed the raison d’etre of Yeshua’s mission, as explained
here in Sefer Esther 1.
Gnomen 12 -
Many
scholars suspect and they even maintain that the origin of John’s mission of immersion
and penitence is the Community of the Essenes. They have no way to prove it and
the question remains on the level of academic speculation without any
conclusion.
As
the first matter, also this, if it came to light before the time, would have
definitely upset the face of history, but not in the desired way. The bomb must
come from the New School of Esther of the Final
Redemption in the context of the New Pact; otherwise it would not explode in
equal-measure on all sides. The fact of John must come together with that of
Jesus and both facts must re-enter within the context of the Historic Design of
the Salvation of the lost sheep of the House of Israel and of the nations of
Esaù, in the new knowledge of the Initial Redemptional and Messianic
Signs revealed in the School of the Essenes. Only the New Pact of the Third and
Final Redemption furnishes the composite elements to accomplish that.
Gnomen 13 -
We
speak of all this because of the historic importance of these matters and for
understanding why EL SHADDAI has not allowed that such facts come to light
before the time, not from the Heads of the Hidden Just and not in the Scrolls
of the Dead Sea. Such would have destroyed the historic equilibrium without
constructing a new and superior equilibrium over the one destroyed.
Students
must meditate deeply on these affirmations in order to understand them well.
Following our reference points, however, and trying to feel the deafening
noises of the bombs here exposed, they will be facilitated.
Gnomen 14 -
3-
the third bomb blows up Jewish history relative to the periods preceding the
Destruction of the Second Temple, let’s say a period of
about two hundred years. This period coincides with the existence of the Secret
School of the Essenes established upon the directives, at first oral and then,
in large part, written by the Teacher of Justice before his atrocious death at
the hands of the High Priest.
The
fact is that the history of the School (and the Community of the Essenes)
represents a testimony, important because external to the New Testament, of the
high level of corruption and empty hate that, unfortunately, was present in the
various camps of the Leaders of the people, the priests and the doctors of the
law etc. in those times.
Gnomen 15 -
This,
however, only strengthens historic information already known. The bomb is not
this.
The
burst comes from another side of the question. Being the School of the Essenes
the recipient of the true Initial Messianic and Redemptional Signs in merit of
the Teacher of the Justice, one arrives at a colossal conclusion. The only true
place of salvation in those epochs was the School of the Essenes (and the
Community of the Essenes). In that epoch, so to speak, God was near to them
alone and sustained them in the height of real holiness because of their
honesty and sincerity. All the rest of the society was not in the grace of God.
Gnomen 16 -
For a
Christian, accustomed to the criticisms of the then doctors of the law, the
matter might seem only correspondent to the New Testament claims. Instead, for
the Jewish world, it is an earthquaking shock to consider that, in the same
epoch in which was standing the House of God with its Priests, there existed
another institute of Torah and of the fear of God that was loved in the sight
of God more than the Sanctuary, the Priests, the Doctors of the Law and the
Sanhedrin of those periods. For the Jewish people this requires an aspirin for
a two-thousand year old headache.
Gnomen 17 - The keys of the Complete Signs, nevertheless,
confirm just this. And the result of the world-wide extension of Christianity
is also a proof to this. In the roots of Christianity in the School, the
Initial Signs of the New Light of Hhanuka which eventually went out for the
nations were more beloved in that generation before God than the services in
the Sanctuary and the studies of the Doctors of the Law; this was due to the
want of the good heart and sincere heart and the acts of charity, compassion
and good will, loved by God. The services in the Temple and the studies of the
Torah had not brought a New Light for the world. This confirms in an
extraordinary way the Lamp of Jesus in his discourse on the Mountain, a Lamp
that in the hands of Yeshua was extended unto the extremities of the earth.
Gnomen 18 -
4-
the fourth bomb is the knowledge of the secrets and secret powers known in the
School of the Essenes, as taught to us by the Tzadik Haim. For one thing, the
knowledge of the existence of such secrets in the School blows up the miracles
made by Jesus and brought in the Gospels. This knowledge blows up the
christological mythology implanted around the portents and miracles of Jesus.
At the same time it re-proportions those same miraculous actions of Yeshua and
re-attaches them to the roots of the hidden tradition in Israel, particularly to the
tradition of the Prophet Elijah, of blessed mentioning.
Gnomen 19 -
With
the knowledge that the Teacher of the Justice was the Head of the Hidden
Tzadikim of his generation, and knowing of the close relationship between the
Head of the 36 Hidden Tzadikim and the Prophet Elijah, Head of the Men of the
Ascent of each generation, this clears the path for understanding how such
secrets, real and powerful powers, as those of the Prophet Elijah, of blessed
mentioning, had become the heredity of the Jewish sages of the School of the
Essenes. If that doesn't blow up the mind with new comprehension, it is a sign
of profound sleep.
Gnomen 20 -
5-
the fifth bomb is a synthesis of the preceding explosions, giving the
explanations on a table of gold embedded with diamonds of what happened:
Before
the revelation of the Complete Signs nobody knew that the Final Goel would have
been the Head of the 36 Hidden Tzadikim. Nor is it known even in tradition that
also Mordechai ha-Tzadik, the second Goel of the Jewish people, was the Head of
the 36 Hidden Tzadikim of his time. Through the Complete Signs of the Final
Redemption, it becomes revealed that also the Teacher of the Justice, founder
of the School of the Essenes, had been Head of the 36 Hidden Tzadikim.
Gnomen 21 -
Together
with these historic novelties is there revealed another extraordinary matter:
From the time of Mordechai ha-Tzadik, the true messianic and redemptional
secrets were held exclusively by the Head of the Hidden Tzadikim in each
generation. It could be said that the Great Historical Secret of the Treasures
of the Kingdom of Heaven, hidden in the Signs connected with the name EHEYE
ASHER EHEYE, God of the Redemption, revealed to Moses in the burning Sneh, was
in the hands of one person in each generation.
Gnomen 22 -
In
the First Redemption, at the hands of Moses, there descended the Signs of the
first part of the name ‘EHEYE’. In the Second Redemption of Purim, at the hands
of Mordechai ha-Tzadik, there descended the Signs of the second part of the
name ‘ASHER' and in the Third and Final Redemption, at the hands of the
Goel Haim, there have descended the
Completed Redemptional and Messianic Signs from the third and last part of the
name ‘EHEYE’.
Gnomen 23 - With the arrival
of the third part of the name, the time has come for the completeness of the
entire sacred name of God, EHEYE ASHER EHEYE, which finalises all aspects of
the Redemption, also those of the past. Therefore the Final Redemption is also
the redemption which ‘finalises’ and ‘completes’ the world as it enters its
Great Universal Redemption.
The
awful historic breakthrough, ethically, morally, religiously and socially,
between the order of the world of the past and the new order of the world of
the Final Redemption requires a long and difficult generation of 65 years for
that inconceivable ‘adjustment’. The temporal tool destined from God to bear
witness in itself to those incredible overthrows and changes is called the
Fourth Displaced Generation. It is called Displaced because it is separated and
distinct from all other generations past and future. It is the unique
generation in which the pace of the
events will be so breath-taking as to fluster all humanity and to wake it up from
its millennial numbness ‘without God’ to an intimate knowledge of the Spirit of
the Only Living God until ‘from the greatest to the smallest, all will know
Me’.
Gnomen 24 -
From
the name EHEYE ASHER EHEYE, the second part ‘ASHER' is connected with the
second redemption, that of Purim, at the hands of Mordechai and Esther, as
explained, often called the Hidden Redemption. Even the name of God doesn't
appear in the traditional Megillat Esther; for this demonstrates the hiddenness
of the miracles of God for the salvation of His people from the depths of the
exile.
This
concealment is also seen in the name EHEYE ASHER EHEYE. In the sacred tongue
the name EHEYE - ‘I shall be’ - is of
itself a name of God, therefore it
represents a revelation of the name of God, Blessed is He, openly and
clearly, as it was in the First Redemption, with manifest miracles at each
footstep, from the miracles in Egypt to the miracle of the Red Sea to the
Revelation of the Torah.
Gnomen 25 - So too in the
Final Redemption there is with each step apparent miracles, from the revelation
of the Complete Signs to the reception of the New Tablets of the New Law to the
Construction of the House of the Redemption of Seven Floors at Jerusalem; there
are and there will be great observable miracles during the whole of the Fourth
Generation even more immense and universal and marvellous than in the First
Redemption but in miraculous new forms which amaze the mind and renew the heart
with the New promised Spirit; but this time, it does not go away any more and
the Spirit wins.
Gnomen 26 - For these motives
the two names ‘EHEYE’ are equal, both being manifest revelations with open
miracles in the world and with the revelation of the Law of God in both. The
first EHEYE was the manifestation of God in the first revelation of the
Redemption while the second EHEYE represents the manifestation of God in the
final and conclusive revelation of EHEYE ASHER EHEYE.
The
name ASHER, on the other hand, represents the connection or the covert bond
between the two Manifest Revelations. The form of the name ASHER - ‘ThatWhich’ doesn't mirror the form of a
name of God. We know that as part of the complete name EHEYE ASHER EHEYE also
ASHER is a name; otherwise it appears simply an adverb of conjunction.
Gnomen 27 -
But,
now, then, students of the School of Shoshana,
be it understood that this ‘adverb of conjunction’ has conjoined and
connected 2600 years of history and has formed the hidden redemptional bond,
concealed to the eyes of humanity from the Persian Purim until Revelation of
the Final Signs of the name EHEYE. All history, then, becomes ‘rejoined’ when
the name ASHER is, so to speak, ready to demonstrate its correct position of
the binding power between the first redemption of EHEYE and the final
redemption of EHEYE.
Gnomen 28 -
Obviously
in all these centuries and millenniums it was impossible to reconnect the first
redemption with the final redemption until the selection of the Final Goel and
the Completed Signs. This means that in all this time it could not be known nor
understood nor imagined where the COVERT BOND of the name ‘ASHER’ was. Perhaps
the Jews could say that the hidden bond was covertly held by them in the
Megillat Esther, but? The Christians would say that all was accomplished with
the arrival of Christ, but? But show us where ‘ASHER’ was, the Hidden Bond that
ties the first and final redemptions of EHEYE ASHER EHEYE.
Gnomen 29 - The True Donkey
tells you the truth and reveals the Hidden Bond. The name ‘ASHER’ was beside
the Prophet Elijah, of blessed mentioning, the Prophet of the Redemption, as it
states ‘Behold, I am sending My messenger, Elijah, the Prophet. He will
reconcile the hearts of fathers with their sons and the hearts of sons with
their fathers’. Then the name passed to Elisha, the direct talmid of Elijah.
From Elisha it passed from one to one in every generation until, during the
Babylonian exile, it was the sacred heredity of Mordechai ha-Tzadik. With
Purim, there was a completeness of the name ‘ASHER’ for the Jewish people,
reason for which it was possible after that redemption, the return to Zion, the
rebuilding of the Temple and all the new legislature and the return of
traditional religion in Israel.
Gnomen 30 - It may be thought
of as an historic attempt to reconnect the name ‘ASHER’ to the second ‘EHEYE’
for arriving at the final redemption. In that return, however, it would have
been necessary that the redemptional light be perceived from the children of Israel and prepared for its
universal purposes, a light unto the nations. That would have had the power of
extending among people and of recuperating the lost sheep of the House of Israel and of converting the
idolatrous nations to the true faith in the One Living God, the Holy Redeemer
of Israel.
Gnomen 31 -
In
this way the entire name ‘EHEYE ASHER EHEYE’ would have been revealed for the
world with enormous miracles and would have revealed the New universal Law for
all and it would have raised the faith of humanity, to all the meritorious of
the earth, and sealed it in a New Pact of the Third and Final Redemption.
Instead,
the completeness of the name ‘ASHER’ connected with Purim didn't succeed in
becoming the Active Bond to the FINAL ‘EHEYE’. The faith of the people didn't
achieve the spirit of love to become a nation of priests unto the world. This
want left the people weak in all senses so that it couldn’t succeed in holding
back the evil of a society always less spiritual and more corrupt.
Gnomen 32 - The name ASHER
remained in the Jewish Purim without, however, having the power to take on its
role as unifier of the Divine Name to its conclusion in the Final Redemption of
‘EHEYE ASHER EHEYE’. The truth is that the name ‘ASHER’ remained only with the
Head of the Hidden Tzadikim, secretly, in every generation. About 200 years
before the destruction of the Second Temple, the name ‘ASHER’
was with the Teacher of Justice.
Gnomen 33 - He saw in his
foreseeing prudence that the traditional people of the Second Sanctuary went
towards destruction and not towards construction. He saw the historic necessity
of creating a place of refuge and
conservation so that the elements of the redemption of ‘ASHER’ have a place of
sanctification, so that when the time would arrive for its revelation in the
world, it would be bound to the final name. For this purpose the Hidden Teacher
of Justice created the Secret School of Esther for
containing and maintaining the Redemptional and Messianic Signs of the name
‘ASHER’.
Gnomen 34 -
The
redemptional elements of the name ‘ASHER’ contained as well the two general
aspects which we might characterise as the ‘hidden and inner light of Purim'
and the ‘manifest, but sacred, universal light of Hhanuka.' After the death of
the Teacher of Justice, the Signs of ‘ASHER’ continued to reveal marvels inside
the School of the Essenes, according to the time and according to individual
merit.
AT a
certain point of that continual revelation, the Signs of the Light of Hhanuka
arrived, a light that must extend for all to see.
Gnomen 35 - The Signs of that
light gave some Initial Signs to Yohhanan ha-Matbil who therefore began to see
his calling in the desert, outside and free to act for the purpose of extending
that light. The same Signs of that New Light were revealed to Yeshua in the
School and he saw himself personalized in that light and he left the School to
accomplish his mission.
In
one way or another a ‘light’ had to go out for the world. The Signs of ‘ASHER’,
however, inside the School were, even after his death, under the authority of
the Teacher of Justice. The Signs of ‘ASHER’ taken out of the School by John
and then by Jesus were no longer under any authorisation from Above. Therefore
those Initial Redemptional and Messianic Signs brought by Jesus were not
protected from invasions of falsifying forces.
Gnomen 36 - If, for
hypothesis, the Jews at that time had deserved them and had been successful in
extending them to a universal level, those falsifying forces would have been
annulled by the true tradition. Israel, instead, was in a state of deep guilt
and that Universal Light destined to illuminate the nations, went out twisted
and contaminated and unbalanced. The un-authorised name of ‘ASHER’ changed
form, as explained in the New Message that the three letters of ‘ASHER’ were
exchanged to form ROSH (HEAD), and the poor Messianic Sacrifice was turned into
the HEAD of CREATION by the Fathers of the Church.
Gnomen 37 -
The
true name ‘ASHER’ remained at the School until it was eventually re-taken up by
the Heads of the 36 Hidden Tzadikim in all these past generations until it
arrived to the Tzadik ha-Shalem, the Tzadik Haim. When he was chosen by God to
be the Final Goel and the Anointed Judge of the Kingdom of Heaven, there began
to descend the Complete Redemptional and Messianic Signs of the Third and Final
Redemption.
Gnomen 38 -
From
the beginning of this descent, the Signs, being the final ones, contain the
Signs of the necessary Correction to put right the idolatrous distortions and
errors of the past. They thus correct the name ‘ASHER’ adulterated in ROSH by way of the Christian
Correction. And for the Correction in the Jewish camp, they bring the New Signs
of the Great Reform in Judaism and the Signs of Hhanukat ha-Hhanukot which
extend the Light of the God of Israel to the entire world.
Gnomen 39 -
And
in this way the ‘mystery’ of the GREAT PURIM of the Final Redemption is
Resolved in merit of the Chosen Head of the 36 Hidden Tzadikim, the Final Goel,
the Anointed Judge of the Kingdom of Heaven, the humble servant of God on High,
the Tzadik Haim.
If
anybody has found difficulty in understanding these redemptional messages, I
can assure them that such is due only to a lack of acquaintance with the
matters of the Final Redemption discussed and explained in the various books of
Sefer Mishnat Haim. It is not due to any real difficulty, and they may rest
assured that in time, with the knowledge of more related subjects, they will
find themselves with a complete comprehension, for every explanation of the New
Message is intertwined into the composite unity of the Final Pact.
Gnomen 40 -
This
introductive part of Sefer Esther is, however, distinctive in as much as it
gathers up the New Redemptional Signs of Purim of the New School of Esther
together with the New Signs of Hhanukat ha-Hhanukot connected with the School
of Shoshana. This represents a necessary re-unification between the two lights,
that of Purim and that of Hhanuka. And it is properly this unification that
allows for the completeness of the Great Light of Hhanukat ha-Hhanukot to go
out for the people of Israel and unto peoples of the world, to all those who
will merit to the faith of the New Light of the Third and Final Redemption in
merit of the Tzadik Haim. Amen.
Gnomen
41 -
The
seemingly legendary story of the 3 Magi or King-Magi in the Gospel has its root
of truth in the Signs of the Redemption. From the Completed Signs of the Final
Redemption, we come to know of and to understand more about the Initial Signs
including something about the
Redemptional Stars. From the Sign of the Star of Christ, received by
Gino Tampieri, announced by the Final Goel, Haim, we know that this
‘redemptional’ Star was the Star of Christianity for the past 2 millennia. We
also learn that this Star, in its longer 4000 year cycle is called the Star of
Malchitzedek, a fact which helps to re-proportion the impact of the Star of
Christ which because of its separation from the Star of Abraham was detached
from the true tradition of the faith.
GNOMEN 42 -
This
announcement, however, confirms at least the basis of truth concerning the Star
(of Christ) or Star of the Anointed King testified to in the Gospel of Matthew.
We are not interested in the form of the story given there but only of the
substance. There was a ‘redemptional’ Star involved in the Mission that Jesus carried.
The name ‘Star of Christ’ obviously not carrying this title before the time of
the Christian mission, also has a ‘messianic’ connotation. Christus means
‘anointed’. The Magi were said to be ‘kings’ and they carried offerings to the
new-born ‘king’. Thus the Star carries the connotations of ‘anointed king of
the promised messianic justice’.
GNOMEN 43 -
These
same connotations, however, relate exactly to the Star of Malchitzedek, King of
Salem, Priest to God on High. The story
in the Torah is known to contain important messianic allusions. The Completed
Signs of the Final Redemption reveal the hidden meanings of the ‘messianic and
redemptional relationship’ between the two Stars, the Star of Malchitzedek and
the Star of Abraham. In brief, the Star of Malchitzedek accompanies the Star
of Abraham, receiving from it a tenth and having from that tenth the power to
bless the bread and sanctify the wine for all people.
GNOMEN 44 -
This
relationship becomes essential for understanding the great difference in
the true positions of Goel and Messiah.
After a course of 4000 years, these two Stars, for the historical fulfilment of
the Third and Final Redemption, are again in that redemptional alignment.
Before the arrival of the Completed Signs, there existed only total confusion,
not only Christian but Jewish as well. No one even knew that these represent
two completely separated levels and two distinct positions. Nevertheless, the
relationship between the Sages of the School of the Essenes within its
Messianic Order and the defunct Teacher of Justice came closest to the truth
concerning the position of the Goel, resurrected into the New Kingdom of Heaven
and the three Messianic positions on earth described in the Scrolls of Qumran.
GNOMEN 45 -
All
this allows us to conclude that since the Initial Redemptional and Messianic
Signs were in the School, so too was the Sign of this ‘Anointed Messianic
Star’. It was probably known as the Star of the Anointed King and was very possibly called Aster
Christou - Star of the Anointed one-
Yeshua came to know of this ‘secret’ Star at the School and, before he left,
was convinced that he was ’under’ the messianic mission that it gave. He thus
virtually ‘took the Star out of the School’ when he left and indeed it was that
Star which carried along his mission and Christianity after him.
GNOMEN 46 -
How
the story of the Magi came into the Gospels is unknown. Perhaps Yeshua had
heard it as a boy. If there is any authenticity to the form of the account, it
would for sure have been remembered by Miriam and Joseph and told to Jesus when
he was a boy. Yeshua himself may be the source of information which eventually
found its way into the Gospels. In any case it is the type of story which is
told and retold and passed down orally. But whether or not we come close to
answering this query is irrelevant compared to the Providential fact that it is
in the Gospels. In one way or another it entered.
GNOMEN 47 -
This
is our approach in general concerning the Gospels. The historicity of the
events in their specifics, for the most part, is not our study, but there is an
overall Providential aspect of the Christian New Testament. For to the Lord,
our God, it was known that the Initial Signs would eventually be corrected and
resolved in the Final Signs. Therefore the main objective in the propagation of
the Gospels and even the rest of the New Testament texts, on a hidden
Providential level, was so that, with the arrival of the Completed Signs, the
Initial Signs would be sufficiently represented and thus be explicable,
correctable and resolvable at that time. This is the basis of our research in
the Christian New Testament.
GNOMEN 48 -
We
are thus less interested, for example, whether the birth of Jesus at Bethlehem, is an historical fact
or invented fiction. If, for example, in truth, Jesus was born at Nazareth and
afterwards his parents went to Bethlehem or even if the story of his birth at
Bethlehem was pure invention of a later date in order to justify the messianic
provenance of the prophesied leader from Efrat, the fact which interests us is
the Sign of Bethlehem come down in
the Gospels. Why? Because the Donkey who eats Bread in the Bakery (Bread-Store) wasn’t necessarily born in Bethlehem.
GNOMEN 49 -
If the
Sign of Bethlehem at that time actually realised the Sign of Bethlehem at Bethlehem in the manner
described in the Gospels, this certainly reinforced the Sign. But if Jesus was
born at Nazareth and was brought to Bethlehem or even if he did not
in fact go to Bethlehem but the story was invented, the
Sign of Bethlehem could not have been missing from
the Gospels. Why? Because the Donkey of the Final Signs who eats the Bread of
the House of Bread (Bethlehem - Beit Lehhem) had to
bring down the Signs of the ‘hhamor, mashiahh ben david’ and where would he
have found the Bread if not in the House of Bread?
GNOMEN 50 -
As
explained above, the Initial Signs of the Redemption had the two aspects of
the Hidden Purim and of the revealed
Light of Hhanukah. The Signs taken by Yeshua from the School represented
principally the Universal Signs of Hhanukah and therefore the Christian New
Testament represents a revelation of that proposed New Universal Light. Purim,
the Feast of the Jews is a hidden light of the Torah revealed to a few, a light
which works towards the true redemption of the Jewish people. Without the true
foundations of that interior light, the light of Hhanukah may easily be taken
at an extremely superficial level and even falsified if the true tradition is
not there to check the modes and expressions of its expansion.