chapter 7 chapter 6 chapter 5 chapter 4 chapter 3 chapter 2 chapter 1
chapter 13 chapter 12 chapter 11 chapter 10 chapter 9 chapter 8

Gnomen 51-100



In a similar manner it may be understood that the story of Yeshua as it was portrayed in the Gospels often carries with it such gross superficiality that it is offensive to critical sense. Usually that superficiality is ‘covered over’ by the severity or by the wonder or by the enigma of Jesus’ statements. The superficiality with which the boyhood and young-adulthood of Yeshua is described is so shabby, so scarce of information and so superficially reviewed that it hurts. Nevertheless one hears of an astoundingly acute youth who acquired the knowledge of the Torah and of the Prophets and of the Pharisaic tradition and who in a short time became a teacher of Torah who went around to many synagogues, especially on the Sabbath, and taught the words of the Prophets.


We hear also of the difference in approach in his teaching in that it was, let us say, as a direct flame living its burning reality. It was not simply to relate some higher thought contained in the verse. Jesus obviously brought the prophetic pronouncements to find place in the reality of that period. I have received it directly from the Tzadik, Haim, that Yeshua was, in truth, extremely acute in perceiving the words of the Prophets of Israel and he studied and meditated on them always. He was also very quick in acquiring the traditional studies. In order to enter the secret school of the Essenes, the Tzadik explained, it was necessary to know all the Torah and Prophets and the oral tradition of the laws until that time.


All this acuteness and precociousness was previous to his entering the School. It further confirms the idea that there was a particular stellar influence upon Jesus and that this star helped him at every step of his young existence to be prepared for the mission to which he was destined. Indeed the evangelical story of the three king magi indicates the stellar preparation to his mission. He was born under the star seen by the Magi and therefore it was this star that brought him and guided him upon the path of his destined mission.



All these aspects of Jesus’ mission which are mentioned in the New Testament, even with the superficiality of its expression or lack of its information, represent information concerning the Hhanukah aspect of the Initial Signs. Without, however, the until now hidden story of the Purim Signs which did not leave the School and did not enter the New Testament scheme, the true basis of Christianity is missing as is missing the truth of how Jesus came on to the Initial Messianic Signs. There is an elevation and yet a reality in the Purim Signs that would have interfered with the universal light that Jesus had to preach.


Thus connected to the Purim Signs is the hidden and also dark side of Jesus’ reality in the School of the Essenes and his determining relationship to John the Baptist who left the School about a year and a half before Yeshua. There are as well the hidden aspects of the School of Esther itself which further illumine the understanding of the elevation of the hidden Initial Signs and consequently furnish deeper comprehension of Jesus’ mission. This book of Esther is actually and presently revealing the Hidden Purim of the Final Redemption. In doing this it reveals as well the hidden aspects of Christianity which for many reasons could not become part of the New Testament tradition.


I am of course a Donkey now

a Donkey true to Signs

I’m ridden on in Bethlehem

in Messianic lines.


The Passion’s resolved, thank God

And Christ came down from his Cross

he almost got verbalised at Genzano

which would have been a terrible loss;


but it was after the Resurrection

and the Donkey had more than twelve

while White Horse was onto his mission

and the Tail into laws did delve.


Gilat Haim, Yoel and Haim Shimshon

were learning not to cry

they fought a bit but all agreed in their love

for Asher Yosef Tzurishaddai.


The Great Purim is now at hand

revelation is close by

the School of Esther and the Tribunal

of the Tzadik Mordechai.


I am but only a Donkey

no Tzadik or messianic man

I eat up descending Gnomen

and write them as best I can.


My Head stands above in the Stars now

and my New Heart desires to pray

Peretz receives the Tablets

and I dance out the words as I bray.


‘Purim is resolved’ I chant

Mordechai and Esther are here

‘ASHER’ can receive the great Alif

and Shushan has found its heir.


heavens and earth are renewed in

the Sign of the Tzadik Resurrected

as the Tzadik Haim explains the Tree of Knowledge

of Good and Evil Corrected.


Thirty Gnomen before we begin at eighty eight

and so some words that you’ll appreciate

to better understand just what was said

before there was a Donkey to eat the Bread.


Before the holy Tzadik was chosen Goel

Before the Completed Signs betook us in our trail

Before the Sacrifice had lifted up on high

the Final Suffering servant, the pupil of God’s eye.


Be it remembered that before that end

there were no redemptional Signs with which to spend

one’s time in binding history to its greatest phase

but only words of fire from the higher maze.


An historical secret closed in a hidden sphere

which if revealed would surely make it clear

that the historical Jesus had had more to say

than the Gospels’ unrevealing yes, yes, nay, nay.


His force was not born of an angel’s clout

that suddenly touched him from within and without

as an angel born directly of God’s word

or from virgin purity, the apex of the absurd.


He did not descend from a heavenly Cart

come on short visit and then to re-part

but his visit was shortened, that is true,

and this fact has meaning for Christian and Jew.


For the young man did not speak words of harm;

there was wisdom on his lips more than charismatic charm,

there was depth to his sayings and even justified wrath.

Who was it then that had strayed from the path?


Why did he speak such to the Doctors of the Law?

Why was he embittered for the strife that he saw?

Why did he speak up to say what he could

when there was no one to listen, that he be understood?



Yet why did he dumbfound the masses as well

or would he then douse the fires of hell

would he try to change nature’s unrelenting course

to feed them of Higher Bread for physical force?


Yet from whence this power of miraculous fame,

to make see the blind and to make walk the lame,

to heal of all demons and send them away,

to order the spirits and make them obey?


to multiply bread and create better wine

to quicken Lazarus from his death chamber’s Sign

to yell at the winds and change their direction

and to speak in enigmas of his own resurrection?


to walk on the waters and fly in the sky,

why did you do that, Yeshua, o why?

Why did you do in your name such a feat

without telling of the power of Kabbalah Maasit?


Why couldn’t you tell them of the Essene School,

and that you were versed in the Damascus Rule,

and that you knew of the Kingdom of Heaven

from the followers of the Teacher whose bread they did leaven.


Why did you hide in the boundary of love

while using names without permission from Above

why did you awaken the clamour of the senses

by using your secret to break down all fences? 

GNOMEN  64 -

Did you not fear for the minds of men

and the women and children who saw you then,

unable to distinguish one wonder from another

unable to discern one tradition from its brother?


But you had to, I know, to achieve your aim

and no one was there to uphold your claim

you would show nonetheless that someone was there

someone whose Father for all did care.


someone who acted as behoves a son

as the Israel commanded, His first-born one

as the people in darkness who saw a great light

and lifted it up to illumine the night


as a beacon of hope in the face of distress

as a ray of joy’s spirit in its happiness 

as the sign of a Messenger who knew what he said

as a teaching of faith which awakened the dead.

GNOMEN  66 -

 But you couldn’t tell it, brother mine, we know

every step was a contradiction, so

that nothing of human heredity

impede the drama of that messianic show.


You could tell naught of three years in the School

or that you followed John’s Sign of  Prophetic Rule

or that you hid your intentions and were very discreet

until you received the secret of the kabbalah maasit!


nor could you say that the Teacher of Justice

was known to you and that you saw higher ways of Justice

descend within the walls of Esther

three years you walked in that holy sphere


and knew the narrow path upon which wisdom treads,

the silence of meditation and purity of beds,

the Morning Star’s glory as it brings up the day

the sacrifice of tables sanctified in God’s way.


GNOMEN  68 -

the ritual bathing everyday before dawn

the propitious times when the ‘fish of prayer’ spawn

the virtues of dew drops and the nature of life

from the seed to its birth between man and his wife


guided thoughts of the Star Calendar’s gaze

hidden caves of holy unions’ blessed maze

of secret studies, of the oath, of the Pact

of the Messianic Order from which none might detract.


All this you knew and saw and practised

and for a year and a half in Yohhanan’s presence

you sucked up the spirit of his teaching

and felt the underwritten Star of his preaching


you watered your passion in his prophetic fire

to know the conclusion to which his soul would aspire

to see where the prophetic seed would land

to know what would happen as you know your own hand.


but then suddenly the austere prophecies took to the desert

and the flare of apostasy arose in the School

for the oath of life broken from the Damascus Rule

into his own hands he formed his image as a tool


to make repent the remnant of the nation

to save the saveable and help them reach a station

of new-found spirit and fear of the Lord of Hosts

who lifted the humble and destroyed every spirit that boasts.

GNOMEN  71 -

How had he left, that spirit of desert prophecy,

how might death recompense him for his broken vow

from which voice had he gone without permission

into his own permission to furrow without a plough


to cry onto the rocks of his decision

to bind a new history of rock-born precision

to burn out the sunlight of the rational way

and confuse the minds of fathers who lead their sons astray.


Yet you found not only the violation of an oath

but the vision of a promised mission and a calling or both

for how would the medicine come unto its grace

if the doctors remained hidden in one unknown place?


how would salvation find people to save

if the sick remained ill and fell to their grave

or how would the ill of spirit be cured

if no one gave them a spiritual sword?



An ocean of thoughts swept through you

of previously unknown reflection.

Where were the boundaries drawn

between a life-time oath and sudden election?


Did not the chain of Providence bind or disengage,

according to the moment of life’s book and earth’s page,

given to a moment of some monumental calling

to those who are ready for arising or falling?


But you waited and you thought at long

while preparing yourself for the inner-sanctum song

for a year and a half you went forward and arose

in the stature of knowledge of the hidden rose


you were quiet and did not evince a trace

of your respect for Yohannan now held in disgrace

no one suspected what was boiling in your heart

or that ideas had entered of your messianic part.


but John had seen that he’ld be followed

a thought that never left the young man’s fusion

a mosaic was in its formation

in a format of unknowing confusion.


until his trial period of three years did expire

and he entered the secret of his hearts desire

at the hands of Rav Prahhya he received and felt complete

in the secret names of the kabbalah maasit.




then the two strands of his heart came to meet

and bound his existence from head to feet

with signs coming in dreams and with visions anew

his mission called and taught him to do


as his conscience guided him before his obligation

to make known the Father of Israel to His prodigal nation

to call down a new spirit of messianic love

and reconcile Israel to its Father above.


to chastise with words the leaders of corruption

to show them with actions a spiritual eruption

to wash the feet of the poor and the humble

while doing wonders that make the old world crumble


to heal the sick and feed the poor

to purify lepers upon death’s floor

to open the hearts to a higher good

to hearts of flesh and not of wood.


he pondered until his mind and heart were one

to sanction his actions in Yohhanan’s Sign.

He left the School and sought out John’s immersion

to take on the Sign of the messianic prophet before Israel’s long dispersion.

 I ask forgiveness for the poetic license of my rhyming without having the license of any poet. When it comes, I do it; sometimes this helps me dispel certain inhibitions that might hold me back in my normal gnomenized prose


            Except for the term Sign and any other messianic terminology such as ‘messianic prophet’, I have tried in the above lines to give an idea of the main points that could be understood from the hidden lessons of Tzadik Ha-Kadosh, Haim, taught to me during the 70’s. Generally when the Tzadik spoke about Jesus, he used the Hebrew Yeshua (not Yeshu). The explanatory words of the Tzadik concerning the question of Yeshua were generally concise and always ‘cryptic’ in the sense that ha-Moreh made it understood that there was much more to the story that he could not reveal. Nevertheless the revealed part was enormous. The Tzadik Haim would say, for example, “The secret that everyone would want to know is that Yeshua lived and studied in the School of the Essenes for three full years”.


The Tzadik Haim, in pronouncing these words (our conversation was always in Hebrew), laid great emphasis on ‘three full years’ in such a manner as to make it sound like an extremely long period of time. I tried to understand why a period of only 3 years was considered such an enormous amount of time. Ha-Moreh explained, “The secret that Yeshua possessed to perform the miraculous actions that he did afterwards, was one of the secrets of the Kabbalah Maasit. He received that secret only after three ‘long’ years of study and severe discipline with the Essenes. Only after he received the secret did he decide to leave the School, as Yohhanan had done before him.”

GNOMEN  81 - “The words of Yohhanan” continued the Tzadik, “that the messiah was the one who came after him, never left the thought of the young Yeshua. It entered into his heart and slowly but surely he convinced himself that it referred to him.”

“Three years in the School of the Essenes” explained the Teacher Haim, “is extremely significant. For one, the whole world is searching for this information because it represents the key to understanding the true history of what happened at that time.”

“Just to enter the School, one had to know the entire written and oral traditions of the Torah. Yeshua, although he was very young, was extremely well versed in the tradition and he was particularly acute in the Books of the Prophets”.



“Yeshua, even more than for other reasons, went to the School of the Essenes because he desired to receive the secrets of the Ancient Tradition, the Kabbalah Maasit, secrets which at that time were known only among the teachers of the Essenes".*

* these secrets entered the School on the authority of the Teacher of Justice who was Head of the 36 Hidden Tzadikim in his generation, but the teachers and sages if the School were not of the Hidden Tzadikim.

“They had many other secrets as well, Peretz,” the Tzadik Haim would add, “but I cannot speak. It’s an incredible story. All have been mistaken and no one has understood anything. But you too, Peretz, will have to stay quiet and keep the secret. When you will know what it is all about. You will see that all are in error but you won’t be able to say a word, because there is no permission to speak. It’s the work of God. We cannot enter that which is His work. As long as the time of the end has not come and permission has not been given, it is prohibited to speak. Therefore be careful when your turn comes, Peretz, you will know the secret but you will not be able to say it to anyone, not even to your talmid. Even the other Tzadikim do not know this particular secret. It is apart and it is known only to the Head of the Hidden Tzadikim in each generation. This is a necessity for the world because the secret has to be carried along by one person, until the time comes that God alone knows.”*

*I bring this so that the reader might understand the enormous difference between before and after. One need not be surprised that the Tzadik did not know that he was the Final Goel because this title comes only at the end of the last sacrifice etc. With the death and resurrection of the Tzadik, everything changed. I did not merit to be a Hidden Tzadik and so the Final Goel turned me into a Donkey and gave me permission to bray



“I can tell you this, though,” ha-Moreh Haim would say, changing the calibre of the preceding elevation, “Yeshua knew when he broke his oath that he would have to die young, for it is written in the oath itself, sworn in the name of God.”

“Three years was a long period of strict preparation to receive the secret. Yeshua also meditated for great lengths on the words of the Prophets and he contemplated in depth on the teachings of Yohhanan ha-Matbil. What you have to understand is that Yeshua, in the end, revealed some secrets of the Kingdom of Heaven (malchut ha-shamaim) without permission.”



“If someone reveals secrets of the Kingdom of Heaven or uses secrets of the Kabbalah Maasit, he incurs the penalty of dying young before his time, because those secrets come from above and the severity which surrounds them knows no left or right. To correct the breaking of such an oath, only a precocious death will help” explained the Hidden Tzadik with great seriousness.

“Nevertheless, Yeshua knew what he was doing and he knew what he was saying, but the Hachamim didn’t understand his intentions. He spoke just things and good things and words of humility, whereas, unfortunately, be-avonot ha-rabim, the rabbis of that time were arrogant and unworthy to hear words of wisdom”.



The Teacher, Haim, never took pleasure in speaking about this subject. When he did talk about it, it was for necessity, so that there be no gap in my understanding. Almost always when the Tzadik would explain something of that arrogance, he would stop at some point in the middle and conclude, “What might we say and how might we justify ourselves! (ma nedaber uma nitztadak Genesis 44-16). If we spit, upon whom shall we spit, on our own faces? It’s better to hold our tongues and keep quiet.”

Yet before keeping quiet, the Tzadik had given over, in few words, the bitter understanding of whose faces, in truth, had been spit on - on all those who studied the Torah, but who, instead of receiving the humility of Moses, learned the arrogance of Korahh, be-avonot ha-rabim.


GNOMEN 86 - I must again remind the reader that notwithstanding the extremely illuminating lessens on the Essenes, on Jesus and Yohhanan ha-Matbil, received from the Tzadik, I was in no way able to know the ‘secret’ of the ‘Messianic and Redemptional Signs’ that existed at the School. The thought never occurred to me that there might be a ‘messianic mission’ connected with Yeshua. As a traditional Jew it was impossible for me to entertain such an idea.

Even the words of the Teacher ‘Everyone has been mistaken and no one has understood anything’ were understood by me in a very simple manner. I took this to mean that the rabbis, from that time on, had never understood anything of the true Yeshua, and obviously, all Christians had never understood anything of the true Jesus, having deified him. No more and no less.

GNOMEN 87 - Concerning the School of the Essenes, the Tzadik praised its high level of sanctity and affirmed the truth of the secrets known there and gave me to understand that in that moment of history, true salvation was to be found only there. I once asked the Tzadik Haim, why the School of the Essenes had not merited to an historical continuity.

The Teacher answered, “Because it was outside of nature; when its time passed, nature returned”. Then the Tzadik, smiling, added,  “Like the bread that Yeshua multiplied with the secret of the Kabbalah Maasit; for the moment it worked and everyone ate, but afterwards everything turned back to nature as before.” At this point the smile of the Teacher turned into a subtle laugh that derives from profound knowledge and said, “Do you understand, Peretz, what I’m saying to you? It’s true that Yeshua multiplied the bread and it is true that the multitude ate of it and was satisfied. But the entire action was outside of nature, and that which is outside of nature cannot remain in the world for long.”


At a time of personal sadness*, especially for one's own errors, often a person imagines himself justified; that is he feels himself justified by an imagined tribunal which takes pity on him for whatever he has committed.

Yet the fear of Heaven begins when one sees himself under the judgement of his Creator, or as we say, under the judgement of the Higher Tribunal.

When a person gets used to seeing himself under the 'glance' of the Higher Judgement, he will be extremely careful in his actions, in his thoughts and in all his spoken words. Such a person is called a just man who lives in his faith - tzadik be-emunato yihhyeh.*

*GODER PERETZ - It is a time for me of personal sadness.  The Tzadik Haim  once again had to rebuke me, for my lacking in true derech eretz.  I am guilty, I know, and yet I search a thousand excuses within myself. I search now solace in the light of the candle lit for the memory of Mazal, the Tzadik's wife, she herself a great teacher of derech eretz. It is now the 5th of Nissan, within the thirty days of her death. Perhaps, in her merit, I will be saved from the imaginary tribunal that excuses me for all my lacks, and hopefully I will be able to stand before the Higher Tribunal and to know my errors.  For as I excuse myself, I cannot find my true mistakes for their correction. The undesired pain of seeing myself guilty once again tries to have me avoid that reality.

            It is so difficult when you are working with others and you are responsible for them and for their spiritual education and you are lacking in everything. If not for the Sign of the Donkey, I couldn't go on . It would be too much for me. The guilt of my weaknesses would close in around me. I would be destroyed in them.  Nor can I stay un-corrected, for their sake at least. For I cannot teach them to stand constantly in thought before the Higher Tribunal, for this is impossible for them. It is too heavy. Only because I am the Donkey of the Final Goel, Haim, have I managed to bring the New Higher Tribunal of Mordechai Ha-Tzadik into the School of Ester, so that, in the end, it may be handled by others.

            But now I am trying to live in the faith that I myself have been instrumental in bringing through the Final Signs of the Redemption. I must find out where my guilt lies, for the Tzadik would not have expressed his dissatisfaction  if I had acted correctly. I think I am probably guilty in a thousand ways but I cannot even explain one of them. It would be too much.

            In the dream, however, there was no one else. There was the Tzadik and myself. I had again displaced a stone of some prohibition. A suit jacket slipped off from my shoulders. The Teacher barred me out of his house. But I cried and insisted and in the end the Teacher let me in and forgave me as  I pleaded with him not to detract his love from me. –            Afterwards, in reality I cried and asked the Tzadik forgiveness for having destroyed that suit-jacket which had belonged to him.  In a moment of foolish anger during this past Purim, it had seemed to me that no one had to ever put on that jacket and I destroyed it. Terrible mistake. The Teacher had had other intentions for that jacket. Now I cried as I understood what I had done. I cried and I did not let go. I beseeched the Tzadik to double the spirit upon me, twice as much as would have given me the jacket. The Tzadik Haim consented. And so has it been.



GNOMEN 89          

The Jew, commanded as he is in the laws of the Torah, when he lives a proper life before God, sanctifies himself in the commandments of the Law; this refers to the particular sanctity (kedusha) inherited by the Jewish people. But the category of the 'just man who lives in his faith' is applicable to all, Jew or non-Jew, whether one participates in that 'particular sanctity' or not.

The holy laws of the Torah teach the ways of righteousness; therefore study in them helps a person to recognise that justice which is desired by the Higher Tribunal.



The Book of Ester reveals the ways of justice (before the arrival of the Completed Signs of the Final Redemption, this justice could not be revealed; it was sealed off by the Christian 'knot'. Only when the knot of Yeshua's mission is untied and its purposes revealed to Jews and Christians alike, is it possible to recognise the Divine Justice in the prophesied conflict between Esau and Jacob......or the Divine Justice in Isaac's binding and his salvation by way of the Sacrificed Ram.....) in the Divine Design*

*(take, for example, the story of Abraham and Malchitzedek; an extremely important equilibrium of the Divine Design in its realisation for the Final Redemption is contained here. So too, in all the messianic and redemptional allusions of the Torah, the Divine Design that was hitherto hidden is justified by the finalised messianic and redemptional forms given by the Completed Signsof the redemption of mankind.)

The comprehension of the Divine Design in history furnishes a New way in which one may elevate himself in the fear of Heaven* and feel himself under the direct scrutiny of the Higher Tribunal.**

*once it is understood, for example, how the relationship of Malchitzedek and Abraham is realised in the Final Redemption in the relationship between the Goel and the Donkey who eats Bread or between the Anointed Judge of the Kingdom of Heaven and the Priesthood of Malchitzedek in the House of the Redemption, the prophetic words of the Torah become a prophetic reality in the Final Redemption. This brings the fear of Heaven to earth and into one's heart. It binds the words of the Giver of the Torah with His words of the Completed Signs (while the undoing of the Christian 'knot' amazes both Jew and Christian and awakens the 'love' to God and to all peoples). The New Way thus derives basically from the Prophetic Realisations of the Completed Signs.

**this is the fear of Heaven referred to; the fulfilment of the prophecies by way of the Completed Signs eventually gives way to an elevated sense of 'actuality' and the desire to live one's life in the conscious experience of the Justice of the Higher Tribunal


The Book of the Stars (Sefer Ha-Cochavim), in the Sign of the Stars (the First Great Sign of the Final Redemption), coincides with the Book of the Final Redemption (Sefer Ha-Geula Ha-Shleima or Sefer Mishnat Haim). The Book of Ester (the name Ester carries two basic meanings 'hidden' and 'stars'; thus Sefer Ester reveals the previously hidden 'histories' of the Redemptional Stars), in the Sign of the House of the Final Redemption, is also the Book of the Stars of the Kingdom of Heaven.

The Book of Ester binds 661 stars (the gematria of ESTER;  this is a hypothesis ex contexto): Stars - 661- the 'star-binding' of 661 Gnomen for Sefer Ester to the 7 Stars of the Big Dipper. (in Italian and in Hebrew 'the Great Cart'; in the Completed Signs 'the Great Cart of the Good News of the Final Redemption, carried to the world by the Donkey who eats Bread) The names of the 7 Stars are:

1) The Fourth Displaced Star of the Fourth Generation

2) The Star of the Redemption

3) The Star of the Construction (that lasts in Time)

4) The Star of Abraham

5) The Star of Mordechai

6) The Star of Ester

7) The Star of the Goel


The 4th Displaced Star upholds the Prophetic Signs of the Fourth Generation.

The Star of the Redemption upholds the Higher Equilibrium of the Final Redemption

The Star of the Construction upholds the Signs of the Construction of the House of the Final Redemption of Seven Floors which becomes later the Third and Final Temple at Jerusalem, the House called a House of Prayer by all the nations.

The Star of Abraham upholds the Ancient tradition of the Jewish people, including the Torah and the oral traditions.

The Star of Mordechai upholds the Signs of the Higher Tribunal of the Final Redemption; it also binds the Signs of the Hidden Redemption of the 36 Hidden Tzadikim in every generation.

The Star of Ester upholds the Signs of the Kingdom of Heaven; in its Higher Equilibrium it binds the Palace of the Kingdom of Heaven to the earth; in its Middle Equilibrium it binds the Stars of the Redemption to the world; in its Lower Equilibrium it binds the Final Redemption to the Hidden School of Ester (established by us at Beersheva, Israel, in 1990) of the Final Redemption.

The Star of the Goel upholds the Perfect Equilibrium of all aspects of the Final Redemption.



The Fourth Displaced Star corresponds with the First General Sign 'the Time has Come'.

The Star of the Redemption corresponds with the Sign of the New Light of Hhanucat ha-Hhanucot.

The Star of the Generation.

The Star of Abraham (which opens with the 'Book of the Stars'. The Book of the Construction corresponds with the Sign of the New Construction of the Fourth Stars is the heredity of Abraham, our father. The opened Book of the Stars reveals the names of all the countries of the world; Abraham is the father of a multitude of nations) corresponds with the Sign of the Stars.

The Star of Ester corresponds with the Sign of the White Marble Steps of the Kingdom of Heaven.

The Star of Mordechai corresponds with the Sign of the Hidden Tzadik, Haim, Resurrected.

The Star of the Goel corresponds with the Sign of the Anointed Judge of the Kingdom of Heaven.



These Seven Stars correspond as well to the Seven Prophetic Circles, in this way:

The 4th Displaced Star - 6th Prophetic Circle the Wars of ADONAI TZEVAOT.

The Star of the Redemption - 5th Prophetic Circle, the Redemption of ADONAI EL 'OLAM.

The Star of the Construction - 3rd Prophetic Circle, the Salvation of the nations of EL 'ELYON.

The Star of Abraham - 1st Prophetic Circle, the Love of EL SHADDAI.

The Star of Ester - 2nd Prophetic Circle, the Fear of ADONAI ELOHEINU.

4th Prophetic Circle, Star of Mordechai - EL HHAI VE-KAYAM.

The Star of the Goel - 7th Prophetic Circle, the Redemption of EHEYE ASHER EHEYE



The Second Coming of the Star of Christ verifies the First Coming of that Star. The Complete Redemptional and Messianic Signs verify the revelation of the first Incomplete Signs revealed 2000 years ago.

Now, with the knowledge of the Completed Signs,  the original and incomplete signs of that mission can be explained.

From an unfinished form, you cannot recognise the eventual completed form. On the contrary, however, from the completed form, one can, in retrospect, understand how the lesser completed forms were, in comparison to the completed form.

Until the arrival of the Completed Signs, the Jewish people could have nothing to do with 'Christianity'. They had to reject it with both hands because it deviated from the pure monotheistic faith.

Through the Completed Signs, there comes into being the New and Completed Altar of Malchitzedek, bound by the pure Unity of the Creator and is in agreement with the true messianic signs. This fact allows for the unification of the New Tradition of the Star of Bethlehem (see Yeshuat Yeshua) and the Jewish tradition in the House of the Final Redemption.

The pure faith in the One Living God of both traditions give rise to the New Pact of the Final Redemption, in merit of the Head of the Hidden Tzadikim, Haim.

Now thanks to EL SHADDAI we have received the keys to the Book of Ester.

The first Key opens the door and says that the Book of Ester begins at the School of the Essenes.



John the Baptist was in the School of the Essenes for about 8 years. Afterwards he left the School and the Community, against his oath, and began his mission in the name of repentance.

It is important to know that Yeshua met Yohhanan there at the School where they were together for at least a year, probably about a year and a half.



Yeshua remained in the School somewhat more than three years. After about a year and a half or two years that Yohhanan left the School, also Yeshua decided to transgress his oath and to leave so that he might accomplish the messianic mission which he felt was upon him.



When Yeshua left the Essenes, he immediately went to Yohhanan to receive immersion. It is necessary to understand the reason of this meeting.

Among the words that Yeshua heard from Yohhanan at the School were, "I am not the Messiah but the one who paves the way for the Messiah who comes after me".

The Tzadik Haim, explained to me that these words never left the thought of Jesus.

Slowly but surely Yeshua became convinced that Yohhanan's  prophecy was the received aperture of the messianic mission.

Yeshua did not leave the community of the Essenes until he was convinced of his mission. Then he decided to go in the footsteps of Yohhanan, to transgress his oath and to fulfil his mission.

Here is the reason for which Yeshua went to receive immersion: In the eyes of Jesus this action was the sign that he had heard the voice of the calling pronounced by Yohhanan. Without this immersion Yeshua could not have figured as the Messiah who had followed the prophetic calling of Yohhanan.

Yeshua knew, then, that the messianic mission which he perceived was true only if it answered to the prophetic announcement of John. For Jesus, in that moment, not putting himself under the immersion of the one who opened the new mission, was tantamount to not being the messiah.

Yohhanan knew Yeshua well from the School and had even been his mentor. Thus Jesus hoped to receive a sign of acknowledgement from him, or perhaps a sign from heaven which would let Yohhanan sign from above. When Yeshua went before the Baptist to ask for immersion, a redemptional calm fell on the place and a white dove flew down upon Jesus.( but the Gospels that speak of the heavens opening and a voice from above proclaiming "This is my Son" etc. are unfounded exaggerations. And if Yohhanan had truly heard such, how would it have been possible understand what was happening.)

There was in fact a for him not to follow or at least to acknowledge Jesus. see New Testament Corrected

We see then that John knew that the young adept had followed him in the action of leaving the School and that he saw a sign from heaven as well.

We can thus imagine that Yohhanan might well have said to Yeshua, 'Perhaps it is I who ought to be baptised by you' or 'Perhaps I am not worthy of tying your sandal laces'. That is, perhaps it is you whom I am announcing.

Yeshua answered him "But it must be so". This means: If I am the one who comes after you, it is proper that I receive the immersion from you. But if I baptise you, then I am putting myself before you and I could not be the one who comes after you. It is proper that I receive this immersion from you and that I go ahead to fulfil my own mission.



During the three years in which Yohhanan remained with the Essenes, he studied the rigid behaviour necessary to receive secrets of the Kabbalah Maasit to which he aspired.

After Yeshua received the secret, he remained only a few months at the School and then he decided to leave the Essenes.

The healing, the exorcisms, the miracles in which there is a change in nature such as the fish, the multiplication of the bread and the resurrection of Lazarus, were all done by Jesus through the secret of the Kabbalah Maasit.



Yeshua's transgression of his oath was more sever than that of Yohhanan's, because the Baptist in his mission never used the Kabbalah Maasit. (but also Yohhanan died in his sin because the power of his words also derived from the secrets that he had received. see Introduction)

Yeshua had sworn not to use the secret before others, lest he die before his time in the hands of Heaven.

In the end, although together with other reasons as well, the oath sought its punishment in the untimely death of the first young Messiah.

(in a larger context of the overall mission, Jesus could not have accomplished that historical task without having broken the oath, without having used the secret, without that tragic sacrifice and the ensuing resurrection; awesome are the Divine Intentions imposed on man)



The information given here is not with the intention to blame anyone. One must know and understand these revelations in order to comprehend the true sources of the Christian Bread.

If Yohhanan and after him Yeshua had not left the Community and had not transgressed their oaths, Christianity would not have come into being. And if Jesus had not used the Kabbalah Maasit to perform miracles and healing, no one would have listened to him and that messianic mission would not have entered the world.

It must be understood as well that in that generation, unfortunately, there was not the sufficient merit in Israel to awaken, so to speak, the Divine Will, to send someone 'directly' to save the nation. It was necessary that someone interpret the Will of his Father in Heaven, and that in doing such he put himself outside of any limit and beyond death. Only in that way was it possible to reveal that Hidden Will in the Divine Design of the Historical Redemption.