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chapter 13 chapter 12 chapter 11 chapter 10 chapter 9 chapter 8




The term 'magister noster' came as part the great Correction of the errors of the Latin Church. Moses is reinstated as the true teacher of the true faith.

Also the term 'Christ' of the Completed Signs comes in the sign of the Correction. It binds the historacity of Christianity while it corrects the errors. If the term had been only Mashiahh, or Messiah, or Anointed one etc. it would not have sufficed to bind the Correction to its sources. Christianity doesn't stand without the term Christ. Any other term would have displaced Christianity outside of any correction, and the Signs would have refereed only to the traditional Israel, and the universality of the Message would have been diminished or lost. Once the correction is made, however, the Star takes on its New Name for the Final Redemption.


For the Essenes themselves, the universal messianism attributed to the Star of Malchitzedek was associated with the Moreh Tzedek, the Teacher of Justice.* For their belief in the Teacher of Justice was not confined to the Jews. When the time would come for the Teacher of Justice to be revealed, it would eventually be for the whole world. It is possible, if it is true that the term Christos was used by them, that the Teacher of Justice was considered the Christos of Humanity, the heavenly anointed universal Goel of the world, who would be resurrected and revealed at the chosen time. We cannot vouch for the exactness of the terms used, but the concept was that, and it is most probable that the term Christos held the particularity of the universalism of that concept.

*taken up later- the Teacher of Justice was the original founder of the Essene School (probably at Damascus).  But even in his death he followed the members of the School. Our study in the signs received reveal that the Teacher was one of the Hidden Tzadikim of that epoch who knew in his wisdom the terrible times ahead and thus formed in secret a place of refuge etc

GNOMEN 203 -

The Star of Malchitzedek was a secret of the School but they could not know who had been born under that star in their time. If associated to the Teacher of Justice, he was already in the other world and they awaited his arrival. If it was for the messianic order of the School, those positions were chosen for merit by the elevated teachers who directed the School. The question of someone's having been born under that Star did not come into play.

We say that Yeshua was born under that Star. This comes after an analysis of the Completed Signs, and after this hidden revelation of the Initial Signs at the School of the Essenes, and in view of the New Testament allusions to this Star.


GNOMEN 204 -

The School of Ester was the secret name of that part of the School of the Essenes which participated in the 'hidden studies' of the Signs of the Redemption. We call them the Initial Signs, after the Completed Signs have arrived, but at that time they were called the 'Redemptional and Messianic Signs of the Last Days'. This is the School into which the very intelligent, acute and serious Yeshua was accepted, notwithstanding his young age and lack of previous experience with the Essenes.

As a young boy Yeshua had studied Torah with rabbis of that time and he was found extremely acute in his searching questions of verses alluding to the Redemptional Reality to which Israel had been destined. He meditated at long on verses of the Torah and verses of Prophets and he was taken up with the plight of Israel's confusion.


GNOMEN 205-  Yeshua, after some years of unsatisfying experiences, was caught in a 'what to do - where to go' crisis. This, in part, was due to the incoherence of his teachers in answering his 'messianic questions' and in part to personal injustices received by him because of his family's poverty and even for reason of the doubtfulness of his birth under wedlock.*

*gossip-line calumny spared no one in those days;  Jesus was not spared the remembrance his parent's belated marriage by some of the cruder stock of fellow talmidim jealous of his acute mind in Torah matters. -  Yeshua was acute in every Torah subject, not only in matters of the redemption


But Jesus was also extremely anguished with the entire spectrum of the society that surrounded him. He saw only corruption, insincerity, insensitive hearts, arrogance and falsehood. Yeshua was about 25 years old when he decided to enter 'a place of holy refuge' from the evils of the external world of that period. Only the School of the Essenes answered to his needs. And in the School of the Essenes only the School of Ester enthralled his whole being and immediately became the object of his life.  He wished to know the secret forces of the hidden tradition guarded by the masters of Essene Order.

Yet until this age and for at least two more years out of his three at the School, Jesus had no idea whatsoever of a 'particular mission' that he had to fulfil. If he had had such an idea, it would have impeded his entering the School in the first place, a School which required a life commitment to internalising a higher faith and the shunning of every external contact or manifestation.


GNOMEN 206 -

The Star of Christ, however, under which he was born, (without, of course, his or anyone else's knowing it) guided him in such a way as to lead him to the consciousness of a personal mission only at the end of many previous phases of his experience, and only after he would receive the 'arms' of his battle and the knowledge of their potency.

The entrance into the School of the Essenes was the one-way gate into the Messianic-Structure of the Essene Doctrine. All was based on the hidden and guarded documents of the Founder of the Essene School at Damascus which he had left in heredity to its chosen followers.

In the School, the Sages consecrated, partook of and extended to those eligible, three categories of Messianic Oil. The exact conditions and the exact terminology used for those three categories cannot be ascertained by archaeological evidence. We may, however, surmise these classifications to be as follows:

Messianic Oil for those bearing 'messianic' positions in the Essene Hierarchy;

Messianic Oil for the 'messianic counsellors';

Messianic Oil for the congregation of 'inner- circle talmidim' of the School.

Thus, in the School of Ester, almost all had access to one of these three consecrated Unctions, used, of course, according to the very severe rules and regulations of the Essene tradition.


GNOMEN 207 -

One had to be a full-member of the School of Ester to participate in the Unction of the Congregation.

Yeshua, upon entering the School, took upon himself to relinquish all personal belongings and he took the vow-for-life responsibility of never leaving the Essene School or the Essene Community. Somewhat later* he was accepted into the School of Ester where he had to make other vows of silence to the knowledge received. Towards the end of his three years, he had to make the very severe oath upon receiving secrets of the Kabbalah Maasit.

* the great rapidity with which Yeshua was accepted into the School is exceptional; usually one was given a trial year before his relinquished personal belongings might be accepted. This was not the case with Jesus, but perhaps this fact was secondary because of Yeshua's poverty. Most likely, he had nothing to relinquish. There is, however, the much more difficult acceptance into the School of Ester, and it seems that also here he was immediately accepted. This might have been for the depth and acumen that Yeshua demonstrated from the beginning. The Tzadik Haim explained to me that for Yeshua to enter that School, he had to be expert in the whole Torah and knowledgeable in the entire gamut of talmud and halacha.-- Even more exceptional is the speed with which he reached the complete confidence of the higher elite of the School of Ester and was allowed to enter the oath of the Kabbalah Maasit. --It is to be taken into consideration that, at least for those initial choices, selections and directives, Yeshua's way was facilitated due to the responsibility assumed by his cousin Yohhanan ha-Matbil. Yohhanan, it seems took him under his wings, helped position him immediately in the School of Ester, and, as his mentor and spiritual guide, expounded to him the prophecies of the Last Days

GNOMEN 208 -

There were basically three categories of Messianic Positions in the School:

The Priestly Messiah of the family line of Tzadok;

The Kingly Messiah of the house of David and the house of Joseph;

The Messiah Teacher (the one considered the most direct talmid, and thus the most direct receiver from the Teacher of Justice - it was he who had the responsibility to finalise decisions of law and of all the Essene teachings etc.);


Gnomen 209 -

The Priestly Messiah blessed the bread and sanctified the wine (Star of Malchitzedek - the Universal Star of Christ) and he conducted the New Rite* used by the Essenes.

* these were new prayers for the most part added to the 'traditional prayers' of Israel, and also new prayers for many special occurrences and occasions of Essene origin. The Messiah of the Tribes of Israel* had the task of directing the Warriors**, their ranks and files, in preparation for the Great Wars between the sons of light and the sons of darkness.

* this is under the Star of Bethlehem or Star of the Messianic Bread and it contains both the missions of the house of Joseph and the house of Efraim, as proven by the Completed Signs

**this was not taken in a spiritual sense, but as a  physical army of fighters; it seems sure, nevertheless, that the number of actual 'soldiers' did not reach more than a hundred, and perhaps even much less. In any case these soldiers were 'representatives' of the future soldiers who would eventually join them when the wars of the Last Days would break out; these were the proto-type messianic warriors who knew how to defeat the enemy with the force of the light of God behind them; they were sanctified soldiers in the victorious messianic oil of the great oncoming redemption

The Messiah Teacher (Star of the Redeemer - Goel) was responsible for all that which concerned the 'New Pact' of the Essenes to which the disciples of the School were sworn.


GNOMEN 210 -

John the Baptist participated in the Oil of the Messianic Counsellors. Yeshua, assigned to Yohhanan in his introduction period, received from  him the basic format of the Essene doctrines and the prophetic significance of  the School's calling.

The essence of the Essene doctrine can be summed up in a few sentences. The Teacher of Justice was the heir to the Tradition of the Prophet Elijah. The Teacher had died at Jerusalem for reason of the injustices of the leaders of that time. But he had prepared in writing and in his oral teachings the way for the foundation of the hidden School of Refuge and Salvation. The Teacher of Justice, even after his death, did not abandon his talmidim. On the contrary, he continued to send prophetic Signs from the other world into which he had been 'resurrected' and from which he guided the members of the School. The School was thus the Messianic School containing the Messianic Structure needed for the Salvation of the world in the Last Days.


GNOMEN 211 -

As we have received and are receiving the prophetic dreams of the Fourth Generation, for this Final Fourth Generation, so too the Teacher of Justice, who was in the tradition of the Prophet Elijah, had his 'permission' to send prophetic dreams to the pupils of the School, dreams which belonged to that epoch and to that fourth generation.

And as the prophetic dreams of this Fourth Generation are in the double-sign, negative and positive, calamitous and redemptional, wars and eventual peace etc., so too the redemptional prophecies of that epoch contained the double-sign.

About a hundred years before the time of Jesus, the Teacher of Justice had seen in his prophetic wisdom that the end of days was coming and that there was no merit in Israel to receive the salvation given to be received before the wrath of the fourth generation begins. For at least two hundred years before the destruction of the Second Temple, those who studied the Torah were arrogant, the priests were corrupt, the people were oppressed and no one served God with a just heart.


GNOMEN 212 -

That Tzadik had meditated at length on the destiny of the Jewish nation, but he had found no hope. Nor did he see any place of study or of worship worthy of receiving the roots of that new hope that would come along with the warnings of the great destruction ahead.

There are reasons to believe that the Teacher of Justice was not only one of the 36 Hidden Tzadikim, but the Head of the Hidden Tzadikim of his generation.* He was thus the heir to the prophetic tradition of Elijah who is the Head of the Men of the Ascent, God's promised herald of the final redemption.

*there are three main sources of reasoning on the matter: a dream of Deborah, although the fact of being the Head must be culled from the whole vision, brought above gnomen............................................., secondly by analysing the extremely high level of hidden studies taught at the School and thirdly by understanding the position to which the scholars of the School held him

This explains why the Teacher of Justice was the only one who knew true secrets of the Kingdom of Heaven and of the Messianic Signs. Only as Head of the Hidden Tzadikim could he have had that knowledge and only as the Head could he have taken it upon himself to reveal some of those secrets to faithful pupils for the purposes that he had in mind.


GNOMEN 213 -

In that dark epoch in the history of the Jewish people, the Tradition was in the hands of arrogant men from whom no salvation might be envisioned. The problem for that hidden Teacher of Justice was to find the place worthy of receiving God's mercy at the end of days. If that place could not be found among the Doctors of the Law or the Sanhedrin etc. what hope was there left?

The Teacher of Justice was of the true hidden just, and he therefore knew what he saw: there was in truth no place, already in existence, worthy of salvation. nor would there be in the future of that epoch. It was, for the Teacher, "a moment to act, for they have violated Your Law".

The Teacher, whose name is unknown to us, went to Damascus where he wrote commentaries and explanations concerning the messianic times ahead; the explanations of many prophecies and particular dissertations on the Kingdom of Heaven and on the Stars of the Redemption. He also formulated the basis of what was later called the Regulating Pact of the Essenes, an extremely severe and austere system of rules and regulations to be followed within the framework of the Hidden School.


GNOMEN 214 -

The Teacher also selected talmidim fearful of God to establish this new institution, and together with his writings taught them some of the secrets of Kabbalah Maasit.  That was the first School formed by the Teacher of Justice at Damascus before the School was set up on the Dead Sea. It came after his being declared an outcast by the leaders of the Temple at that time and was ex-communicated from Judea, beaten, tortured and finally exiled. He found refuge at Damascus.

            The Tzadik also gave them and instructed them in the ancient stellar calendar based on the calculations of certain star cycles.


GNOMEN 215 - insert here dream of Deborah


GNOMEN 216 -

Such is the explanation of how the School of the Essenes was founded and how it became the seat of the Secret Tradition. Explained as well is that the full members of the School were sworn into a New Redemptional and Messianic Pact, Pact based on the teachings of the Teacher of Justice. Note well that these redemptional and messianic secrets derive from the Hidden Tradition of Elijah the Prophet.


GNOMEN 217 -

In the School was the consecration of Messianic Oil. There was also sincerity, assiduity, sacrifice and sanctification. The pupils dedicated their lives to the Mission in which they found themselves. When Yeshua first entered the School it may well have appeared to him more like a functioning and consecrated army of the Kingdom of Heaven than a School. The Teacher of Justice had died, or was killed, about 100 years before Jesus’ entrance into the community.


GNOMEN 218 -

This would mean about 75 years before Yeshua’s birth. And we think that it took the Teacher of Justice about 30 to 50 years, depending on how one reckons the beginning of his mission, in establishing the bases for the School of the Essenes by the Dead Sea as he desired. In any case that School of the Essenes probably did not exist more than 30 or 40 years before Yeshua’s entrance. It existed previously in Damascus and there were attempts to establish it in Israel but only after the death of the Teacher of Justice was this accomplished by his talmidim. These followed in his footsteps and walked in his teachings and believed in the redemptional and messianic secrets that he revealed to them. Afterwards they also believed in his ‘resurrection’ into the  Kingdom of Heaven and they awaited his return. Indeed the Teacher of Justice arose into the Kingdom of Heaven which was established at that historical phase of the stellar cycles. It was he himself who had revealed to them some of the opening secrets of the Kingdom of Heaven.


GNOMEN 219 -

That Hidden Tzadik, however, had revealed secrets of the Kingdom of Heaven which were, in truth, forbidden to be revealed, notwithstanding the extremely elevated and just motivations for his  decision. Test your brains and faith but know that he himself even after his death could no longer be detached from the School of the Kingdom of Heaven that he himself had created. He was responsible for the secrets he had revealed on earth and which were used in the School of the Essenes. Those secrets, called secrets of the Kingdom of Heaven, were connected to the stars. The pillars of heaven tremble and even move from their place when these are revealed on earth.


GNOMEN 220 -

The Hidden Just never speak out such secrets verbally even to their talmidim nor do they write them down. They possess hidden ways to transmit those secrets to the pupil chosen. The Teacher of Justice had decided for many reasons that the time required that he reveal some of these secrets, for the first time, to talmidim chosen by him for their fear of God and their faith and for their capacity of instruction and perseverance. He had seen the necessity of a community of just persons, instructed in the Laws of the Torah, in the Oral Tradition and in the teachings of the hidden ways of the Kingdom of Heaven, to uphold the remainder of the nation and to receive the new light that would be born in the great period of chaos in the land of Israel.


GNOMEN 221 -

Each Hidden Tzadik, also after his death, is responsible for his pupil from the other world. And a talmid must follow his teacher also from the other world. It is a chain which cannot be broken and before which death is no separation. The talmid follows the hidden ways given him by his Hidden Teacher.


GNOMEN 222 -

So is a Hidden Teacher tranquil also in his death, that he may ascend to the pleasure of his portion above. And if for some reason a talmid is in difficulty and is in need of his teacher, the Tzadik will know this from his place above and he may descend to the lower heavens and even to earth in order to help him.

Instead, the Teacher of Justice, even after his death, had to continually guard the actions of the School of the Essenes because he was responsible for the secrets of the Kingdom of Heaven that he himself had revealed on his own authority. Somewhat paradoxically that punishment was also a great novelty of the new historical epoch coming and thus a great privilege to be ‘seated’ in the ‘new’ Kingdom of Heaven, a hidden celestial kingdom which in the future would bind the Stellar Harmony to the earth when this latter would be capable and meritorious enough to receive it.


GNOMEN 223 -

That was the ‘beginning’ or pre-beginning of the Marvellous Kingdom which will eventually become the heredity of the peoples of the earth in the periods of the Final Redemption after the great and terrible day of the Lord of the Fourth Generation. That was the beginning of an important phase in the Divine Design in history. Man sees the beginning but does not understand the end. God sees the end and establishes the beginning.


GNOMEN 224 -

The bond between the  Stellar Harmony and just people on earth represents a final purpose of the Completed Redemption when the wolf will lay down with the lamb. The cycle of the Star of Abraham is of 4000 years, however, and humanity undergoes the payment for its errors before it merits to the Blessed Kingdom of Heaven in the end. People have always to err before understanding the value of what is just.


GNOMEN 225 -

They must sin and fall in order to understand the value of the correction.

            To that holy man, head of the Hidden Tzadikim, was given the purpose to see that he had to direct a mission of salvation connected with the Kingdom of Heaven by way of a school founded by him. This was 2000 years ago in round figures, 2000 years before the actual permission in merit of the head of the 36 Hidden Tzadikim, Haim. So is it a hidden aspect of the Divine Design in bringing about the Great Universal Redemption of mankind that that error of the ‘first binding’ between the Kingdom of Heaven and the earth had to come about. It represented a necessity for the future salvation of humanity.

            To better understand, it may be possible to compare in one aspect the error of that Tzadik to that which was done by Moses, our teacher, in regards to the mixed multitude.


GNOMEN 226 -

Many of those who had witnessed the miracles of the God of Moses were foreigners, not descendants of Jacob, son of Isaac. Among them were Egyptians and persons of other peoples who were in  Egypt in that period for various reasons such as commerce or visiting. After witnessing the ‘strong hand of God’ and hearing the prophetic words of Moses, they began to have great fear of God and they desired to follow the people of Israel in its holy destiny. They pushed themselves ahead to speak with Moses asking him if they might aggregate with the Hebrews.


GNOMEN 227  -

Moses, our teacher, seeing their faith and their readiness to leave everything behind and to follow the will of God rejoiced in his heart and exclaimed, “Let all those who wish to follow the will of God aggregate to the people and follow us”. In his joy for their desire to follow the God of Abraham, Isaac and Jacob, and spontaneously convinced that such was surely pleasing to God, Moses, our teacher, forgot to ask permission of the God of Israel. He himself gave them permission to go up with the people. Also the Lord stayed quiet and spoke no word to Moses concerning his action. Afterwards, however, at Sinai, during the 40 days and 40 nights of Moses' ascent to receive the Law from God, the mixed-multitude lost its patience and became confused and their old idolatrous tendency was awakened in them.


GNOMEN 228 -

They also confused the people and Israel fell into the terrible sin of the golden calf. Suddenly the Lord said to Moses ‘Descend, for they have committed an abomination, this your people that you took up from the land of Egypt’. Was the people then of Moses that the Lord should say ‘your people’? The word of God meant ‘your people, the mixed-multitude that you brought up from Egypt on your own doing without My permission’.


GNOMEN 229 -

This ‘error’ of Moses or let us say rather this ‘good intention’ of Moses which was unfortunately cause to the sinful error of Israel, was, however, in the Divine Design in history, represents the salvation of the nations in the end, in merit of the correction that Moses, magister noster,  made against the roots of idolatry in the sin of the golden calf. That correction also gives force now in this final Fourth Generation to break down and destroy all idolatrous cults and idolatrous doctrines. That action of Moses will burn out every form of golden calf among the nations before the celestial harmony will be able to reside in the world. There had to be ‘representatives’ of the nations at that time and their underlying idolatrous thoughts had to come out and to be corrected so that, in the end, there might be many representatives of the nations who adhere to the pure faith.


GNOMEN 230 -

We may hypothesis, for the sake of comprehension only, that if, on the other hand, Moses had asked the Holy One, blessed is He, permission to take the mixed-multitude up together with the children of Israel, the Lord, blessed is His name in eternity, would not have consented. For He knows the future and would have seen the abomination that would come out of them and the bad name that Israel (and not the mixed-multitude) would bear for this in its long historic course, and He would not have put the descendants of Abraham, Isaac and Jacob to such a test. It was therefore of a higher order that Moses could not have asked permission from God, for it would not have been befitting for the God of all mankind to refuse such a request, especially since, in that moment, there was no manifest reason for impeding them.


GNOMEN 231 -

So to speak, it would not have been proper for God to answer yes, for love to the descendants of Jacob, and it would not have been proper for Him to answer no for justice to all. There was, however, at the same time a higher necessity of destroying the roots of idolatry among the nations by having representatives who follow the true faith. For all these reasons it was necessary that Moses take on the responsibility of doing it himself and of accepting the consequences. In the Divine Design in history it could not have been missing and this is the second reason why God would not have answered no.


GNOMEN 232 -

Whether for the two reasons of yes or the two reasons of no, God could not have answered, because the yes contained an imperfection and the no contained an imperfection but the word of God is total perfection. If, on the other hand, something must be because it is a necessity belonging to a higher global plain, but it’s realisation contains an imperfection because of human weakness, at that moment there is a superior logic applied, so to speak, by Heaven. That logic may read ‘to what purpose serves the servant of God if at a moment of necessity, the servant doesn’t render that service to his Lord?


GNOMEN 233 -

For the sake of argument, if God had said ‘no’, people would have been able to say ‘He shows prejudice against us; we wanted to follow Him but He refused us’. And if God had said ‘yes’ then Israel could have said ‘It is not our fault that You permitted them to come and to contaminate us’. So to speak the Lord said ‘My people doesn’t yet understand My ways nor does it understand the intentions of My servant Moses. He will give permission to the nations to enter in the Pact and he will assume the consequences of that permission.


GNOMEN 234 -

In the end, however, nations will come and will declare ‘God is One and His Law is one and also we are of the people of Moses, magister noster, who brought us up out of the land of Egypt’. All this is Torah and we must try to understand how every element of the first redemption instructs us in understanding the Final Redemption. There exists that moment when, so to speak,  God must ‘stay quiet’ while a servant of God, jealous for the honour of God, must speak up and assume the responsibility for what he says. The servant may then speak and God does not speak even though He knows the evil and the misunderstandings that will be born from His servant’s decision.


GNOMEN 235 -

The Lord, however, stays quiet because of the final good that will derive from that action, and therefore, in the meantime, He allows His servant to suffer the weight of his decisions to enlarge his merit in the end. Also that Head of the Hidden Just, the Teacher of Justice acclaimed by the Essenes, would not have asked permission of God to found the School and to reveal some secrets of the Hidden Tradition and some secrets of the Kingdom of Heaven. God would never have given permission in that unworthy era of darkness to reveal secrets of the Kingdom of Heaven. There was too little merit in Israel.


GNOMEN 236 -

These revelations concerning the Teacher of Justice come to explain why the Initial Messianic and Redemptional Signs which derive from the Hidden Prophetic Redemptional Tradition of Elijah the Prophet, of blessed memory, were revealed in the School of the Essenes. That Tzadik for reasons to be explained took upon himself the work of creating the first bond of the Kingdom of Heaven with people in the world. It will come to be understood through this study in Sefer Ester that that binding represents the true beginning and the basis upon which the original Christianity, that is the Messianic Revelation maintained in the Essene School, took its strength. The Initial Signs of the Kingdom of Heaven were in the hands of the teachers of the School and they constantly received prophetic visions and prophetic dreams. It was in this way that the Signs of the Kingdom of Heaven were found in the world albeit to a restricted number of elite talmidim. It may be compared to a marvellous book containing many important truths which is known only to a few people. Such does not diminish the true value of that book..


GNOMEN 237 -

And since the book is in existence and someone knows of it, it is possible that the book become known to all; it depends on the time in which it becomes revealed and then on the time it requires for its diffusion. The Essenes received and kept hidden, in merit of the Teacher of Justice, a marvellous Book of Truth, the Book of the Initial Signs of the Redemption, called by them the Book of Ester. The book that you are now reading represents in essence the Completed Book of Ester which completes the Book of Ester hidden in the Essene School.


GNOMEN 238 -

The Book of Ester, that is the Book of the Initial Messianic Signs, could not be revealed until the revelation of the Completed Redemptional and Messianic Signs would descend in the world. Unlike the teachers of the School who had no permission to reveal the names of those Signs in writing and were thus unable  to write the Book of Ester, being held in strict oral tradition, we, on the other hand, in merit of the Final Goel, Haim, have permission and the obligation to explain the names of those Initial Signs in correlation to the Final Signs. We are thus binding the original oral Book of Ester of the Essenes to the Final Book of Ester of the Final Redemption by way of the Completed Signs. The Final Keys of the redemption must answer to the Initial Keys and bind them to their final forms and their final meanings.


GNOMEN 239 -

Otherwise the completeness would be lacking. The Star of Christ which is the Star of the Messianic Signs was shining in that epoch. It spoke to Yeshua in the School and sent him prophetic signs and dreams to coax him into his mission: O son of the Living God, do you not see the way of common people? If the time has come, for whom has it come if not for them?


GNOMEN 240 -

Who will gain from the Signs of the Kingdom of Heaven if they remain closed in the School and do not exit for the people and eventually for the world? Jesus answered, “Stay quiet Satan! I have sworn and I shall guard my oath. This School is my mother and I will not abandon her.


GNOMEN 241 -

God knows what is just for the world”. Again the Star of Christ spoke to him and said, “Have you not seen Yohhanan? He broke down the barrier for the sake of helping others and it is you who must follow. And now that you know the secret name for healing you can demonstrate to the people the messianic power which is upon you.


GNOMEN 242  -

If Yohhanan had not left first you would not have been able to follow him. But now that he left and the Sign of Christ is upon you, you have no choice, because in the same manner that his prophecy will be verified, so must you leave the School after him, for you are the one that he speaks about, the one who comes after him.” The Initial Messianic and Redemptional Signs that Yeshua carried with him from the School of the Essenes were of themselves true Signs and they are reflected in the words of Jesus in many of his discourses reported in the Gospels. All traditional Christianity represents the constant misinterpretation of those Signs revealed by Jesus during the three and a half years of his mission.


GNOMEN 243 -

The main error of the first interpreters of Christianity was that of trying to finalise the Initial Signs. Aside from this all their interpretations were exclusively in the Key to the Star of Christ without the equilibrium of the Star of Abraham which was extremely hidden in that epoch. It had, of course, not been missing in the School itself because its hiddenness coincided perfectly with the secrecy of the School and with the extremely modest behaviour of the Essenes. But Yeshua could absolutely not speak about the Essenes once he left the School and broke his vote. Nor was the messianism that he taught in consonance with the messianic order of the School. The very act of breaking the oath, leaving the School and using the secret to perform miracles, distorted, God save us, the truth of the name of God behind each sign or wonder or healing done by him.


GNOMEN 244 -

Both Yohhanan and Yeshua would have awakened their own contradiction if they had spoken about the School. People knew that whoever was part of the School was sworn to remain and could never be detached. Also for respect to the School they would not have talked. so as not to create discussions about it. Each had a mission to do, a mission not sanctioned by the teachers of the School. Silence is wisdom.


GNOMEN 245 -

Particularly in Yeshua’s case any discussion of the School would have further confused those who may have wished to follow him. If the Messianic Mission derived from the School why not go there and search for more information? Aside from these reasons it seems that the question of the Essene star-based calendar, not coinciding with the traditional rabbinic lunar calendar, was cause to much general dissent towards the Essenes among the people, a dissent fuelled fervently by the Cohanim and Doctors of the Law in various epochs, as demonstrated by the Qumran documents. If Jesus had shown himself part of the Essene tradition, no discussions with the majority of Jews would have been feasible. Yeshua had to face the doctors of the Law; it was part of the signs of his mission, but he had to face them as one basically of their own  tradition; otherwise the messianic sign of the Jewish refusal would not have been valid, not allowing place for the Jewish acceptance. But Jesus had to face them on an equal level and rebuke them for their sins.


GNOMEN 246 -

Such rebukes were a fundamental and purposeful obligation in complying with the messianic mission. If the Pharisees had known that Jesus was of the Essenes, they would have excluded him a priori from any messianic presumptions. Also Jesus from his side did not want to foment the question of traditions nor was it in his intentions to have anyone deviate from the Tradition of the Sages, the heredity of the Jewish people.


GNOMEN 247 -

However much he may have cherished the more exclusive tradition of the Essenes.* Yeshua did not come to teach Essene doctrines or Essene ethics or the Essene way of life. Thus he said concerning the Doctors of the Law ‘Do that which they say but do not do as they do’. Jesus could not have attributed anything he did to any other source outside of the Torah, the Prophets, the oral tradition of the Sages and ‘my Father in heaven’. The Essenes could not have place in his mission. Nor could he associate or attribute any part of his mission to them or to the Teacher of Justice, nor could he explain the source of the secret he used. Once he broke with the School, either his mission would be acceptable before God or not, but the Essenes or anything Essene could not be part of his mission, his direct discourses or his behaviour.

* ‘follow the narrow path’ may be an expression of that particular ‘way’ of the Essenes which he certainly loved and cherished, but it is also a generality with many applications. Strict adherence to the Torah and the oral tradition may also be called the ‘narrow path’ etc

GNOMEN 248 -

And yet in truth the Essenes and the School played a very great part in that mission. Not only had Yeshua brought with him secrets of the Kabbalah Maasit. He had received from the disciples of the Teacher of Justice the hidden (Initial) ‘messianic signs’. Without those Signs, Christianity would never have been born and Jesus would never have been able to represent any messianism at all.


GNOMEN 249 -

Yeshua, having already received those Signs in the School of the Essenes and having been an active participant in the continued revelation of those Signs as all those initiated into their secret,  took a gigantic step in opening the doors to reveal marvellous messianic signs to the Jewish people. Jesus brought ‘Christianity’ to the world by his action, The origins, however, of that ‘messianism’ could not have been revealed until the time of the second coming of the Star of Christ. There is no doubt now that Yeshua received signs from those Signs by way of visions and dreams relating to the mission that he was about to take on and that those signs convinced him of the messianic role that was upon him. Jesus could not speak about the School and its doctrines but he also spoke no words or teachings contrary to the Essene teaching.


GNOMEN 250 -

This does not refer to the oath itself and the breaking of it contrary to the Rule. This, however, was a consequence of his decision to validate the fulfilment of the mission he felt upon himself. It is unthinkable that Yeshua came to such a conclusion by himself without ‘signs’ that demonstrated to him the Messianic Vestiture and the historical redemptional role that he had been thrown into. Jesus also believed in the Teacher of Justice as he had been taught in the School and he believed that the signs that came were in the ‘jurisdiction’ of the Teacher of Justice, also those that he himself received.